---
title: "Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-samyutta-nikaya-5/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-5/"
---

# Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga

*The Buddha, tr. Bhikkhu Sujato*

The path: the noble eightfold path, the factors of awakening, mindfulness meditation, breathing, and the first teaching, Turning the Wheel of Dhamma.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [Ignorance · SN 45.1–45.10](https://scriptura.si/works/pali-samyutta-nikaya-5/1.md)
2. [Meditation · SN 45.11–45.20](https://scriptura.si/works/pali-samyutta-nikaya-5/2.md)
3. [The Wrong Way · SN 45.21–45.30](https://scriptura.si/works/pali-samyutta-nikaya-5/3.md)
4. [Practice · SN 45.31–45.40](https://scriptura.si/works/pali-samyutta-nikaya-5/4.md)
5. [Abbreviated Texts on Followers of Other Religions · SN 45.41–45.48](https://scriptura.si/works/pali-samyutta-nikaya-5/5.md)
6. [Abbreviated Texts on the Sun · SN 45.49–45.62](https://scriptura.si/works/pali-samyutta-nikaya-5/6.md)
7. [Abbreviated Texts on One Thing · SN 45.63–45.76](https://scriptura.si/works/pali-samyutta-nikaya-5/7.md)
8. [Abbreviated Texts on One Thing · SN 45.77–45.90](https://scriptura.si/works/pali-samyutta-nikaya-5/8.md)
9. [Abbreviated Texts on the Ganges · SN 45.91–45.96](https://scriptura.si/works/pali-samyutta-nikaya-5/9.md)
10. [Abbreviated Texts on the Ganges · SN 45.103–45.133](https://scriptura.si/works/pali-samyutta-nikaya-5/10.md)
11. [Abbreviated Texts on Diligence · SN 45.139–45.141–145](https://scriptura.si/works/pali-samyutta-nikaya-5/11.md)
12. [Hard Work · SN 45.150–45.160](https://scriptura.si/works/pali-samyutta-nikaya-5/12.md)
13. [Searches · SN 45.161–45.170](https://scriptura.si/works/pali-samyutta-nikaya-5/13.md)
14. [Floods · SN 45.171–45.180](https://scriptura.si/works/pali-samyutta-nikaya-5/14.md)
15. [Mountains · SN 46.1–46.9](https://scriptura.si/works/pali-samyutta-nikaya-5/15.md)
16. [Sick · SN 46.11–46.19](https://scriptura.si/works/pali-samyutta-nikaya-5/16.md)
17. [With Udāyī · SN 46.21–46.30](https://scriptura.si/works/pali-samyutta-nikaya-5/17.md)
18. [Hindrances · SN 46.31–46.40](https://scriptura.si/works/pali-samyutta-nikaya-5/18.md)
19. [A Wheel-Turning Monarch · SN 46.41–46.48](https://scriptura.si/works/pali-samyutta-nikaya-5/19.md)
20. [Discussion · SN 46.51–46.53](https://scriptura.si/works/pali-samyutta-nikaya-5/20.md)
21. [Discussion · SN 46.54–46.56](https://scriptura.si/works/pali-samyutta-nikaya-5/21.md)
22. [Breathing · SN 46.57–46.65](https://scriptura.si/works/pali-samyutta-nikaya-5/22.md)
23. [Cessation · SN 46.67–46.76](https://scriptura.si/works/pali-samyutta-nikaya-5/23.md)
24. [Abbreviated Texts on the Ganges · SN 46.77–88](https://scriptura.si/works/pali-samyutta-nikaya-5/24.md)
25. [Searches · SN 46.111–120](https://scriptura.si/works/pali-samyutta-nikaya-5/25.md)
26. [Floods · SN 46.121–129–46.130](https://scriptura.si/works/pali-samyutta-nikaya-5/26.md)
27. [Another Chapter on Floods · SN 46.175–184](https://scriptura.si/works/pali-samyutta-nikaya-5/27.md)
28. [In Ambapālī’s Mango Grove · SN 47.1–47.9](https://scriptura.si/works/pali-samyutta-nikaya-5/28.md)
29. [In Ambapālī’s Mango Grove · SN 47.10](https://scriptura.si/works/pali-samyutta-nikaya-5/29.md)
30. [At Nāḷandā · SN 47.11–47.20](https://scriptura.si/works/pali-samyutta-nikaya-5/30.md)
31. [Ethics and Duration · SN 47.21–47.30](https://scriptura.si/works/pali-samyutta-nikaya-5/31.md)
32. [Not Learned From Anyone Else · SN 47.31–47.40](https://scriptura.si/works/pali-samyutta-nikaya-5/32.md)
33. [Freedom From Death · SN 47.41–47.50](https://scriptura.si/works/pali-samyutta-nikaya-5/33.md)
34. [Abbreviated Texts on the Ganges · SN 47.51–62](https://scriptura.si/works/pali-samyutta-nikaya-5/34.md)
35. [Diligence · SN 47.63–72](https://scriptura.si/works/pali-samyutta-nikaya-5/35.md)
36. [Hard Work · SN 47.73–84](https://scriptura.si/works/pali-samyutta-nikaya-5/36.md)
37. [Searches · SN 47.85–94](https://scriptura.si/works/pali-samyutta-nikaya-5/37.md)
38. [Floods · SN 47.95–104](https://scriptura.si/works/pali-samyutta-nikaya-5/38.md)
39. [Plain Version · SN 48.1–48.10](https://scriptura.si/works/pali-samyutta-nikaya-5/39.md)
40. [Weaker · SN 48.11–48.20](https://scriptura.si/works/pali-samyutta-nikaya-5/40.md)
41. [The Six Faculties · SN 48.21–48.30](https://scriptura.si/works/pali-samyutta-nikaya-5/41.md)
42. [The Pleasure Faculty · SN 48.31–48.40](https://scriptura.si/works/pali-samyutta-nikaya-5/42.md)
43. [Old Age · SN 48.41–48.50](https://scriptura.si/works/pali-samyutta-nikaya-5/43.md)
44. [The Boar’s Cave · SN 48.51–48.59](https://scriptura.si/works/pali-samyutta-nikaya-5/44.md)
45. [On the Side of Awakening · SN 48.61–48.70](https://scriptura.si/works/pali-samyutta-nikaya-5/45.md)
46. [Abbreviated Texts on the Ganges · SN 48.71–82](https://scriptura.si/works/pali-samyutta-nikaya-5/46.md)
47. [The Chapter on Diligence · SN 48.83–92](https://scriptura.si/works/pali-samyutta-nikaya-5/47.md)
48. [The Chapter on Hard Work · SN 48.93–104](https://scriptura.si/works/pali-samyutta-nikaya-5/48.md)
49. [The Chapter on Searches · SN 48.105–114](https://scriptura.si/works/pali-samyutta-nikaya-5/49.md)
50. [The Chapter on Floods · SN 48.115–124](https://scriptura.si/works/pali-samyutta-nikaya-5/50.md)
51. [Another Chapter of Abbreviated Texts on the Ganges · SN 48.125–136–48.147–158](https://scriptura.si/works/pali-samyutta-nikaya-5/51.md)
52. [Another Chapter on Searches · SN 48.159–168](https://scriptura.si/works/pali-samyutta-nikaya-5/52.md)
53. [Another Chapter on Floods · SN 48.169–178](https://scriptura.si/works/pali-samyutta-nikaya-5/53.md)
54. [Abbreviated Texts on the Ganges · SN 49.1–12](https://scriptura.si/works/pali-samyutta-nikaya-5/54.md)
55. [Diligence · SN 49.13–22](https://scriptura.si/works/pali-samyutta-nikaya-5/55.md)
56. [Hard Work · SN 49.23–34](https://scriptura.si/works/pali-samyutta-nikaya-5/56.md)
57. [Searches · SN 49.35–44](https://scriptura.si/works/pali-samyutta-nikaya-5/57.md)
58. [Floods · SN 49.45–54](https://scriptura.si/works/pali-samyutta-nikaya-5/58.md)
59. [Abbreviated Texts on the Ganges · SN 50.1–12](https://scriptura.si/works/pali-samyutta-nikaya-5/59.md)
60. [Diligence · SN 50.13–22](https://scriptura.si/works/pali-samyutta-nikaya-5/60.md)
61. [Hard Work · SN 50.23–34](https://scriptura.si/works/pali-samyutta-nikaya-5/61.md)
62. [Searches · SN 50.35–44](https://scriptura.si/works/pali-samyutta-nikaya-5/62.md)
63. [Floods · SN 50.45–54](https://scriptura.si/works/pali-samyutta-nikaya-5/63.md)
64. [Another Chapter of Abbreviated Texts on the Ganges · SN 50.55–66–50.67–76](https://scriptura.si/works/pali-samyutta-nikaya-5/64.md)
65. [Another Chapter on Hard Work · SN 50.77–88](https://scriptura.si/works/pali-samyutta-nikaya-5/65.md)
66. [Another Chapter on Searches · SN 50.89–98](https://scriptura.si/works/pali-samyutta-nikaya-5/66.md)
67. [Another Chapter on Floods · SN 50.99–108](https://scriptura.si/works/pali-samyutta-nikaya-5/67.md)
68. [At the Cāpāla Shrine · SN 51.1–51.10](https://scriptura.si/works/pali-samyutta-nikaya-5/68.md)
69. [Shaking the Stilt Longhouse · SN 51.11–51.19](https://scriptura.si/works/pali-samyutta-nikaya-5/69.md)
70. [Shaking the Stilt Longhouse · SN 51.20](https://scriptura.si/works/pali-samyutta-nikaya-5/70.md)
71. [The Iron Ball · SN 51.21–51.32](https://scriptura.si/works/pali-samyutta-nikaya-5/71.md)
72. [Abbreviated Texts on the Ganges · SN 51.33–44](https://scriptura.si/works/pali-samyutta-nikaya-5/72.md)
73. [Diligence · SN 51.45–54](https://scriptura.si/works/pali-samyutta-nikaya-5/73.md)
74. [Hard Work · SN 51.55–66](https://scriptura.si/works/pali-samyutta-nikaya-5/74.md)
75. [Searches · SN 51.67–76](https://scriptura.si/works/pali-samyutta-nikaya-5/75.md)
76. [Floods · SN 51.77–86](https://scriptura.si/works/pali-samyutta-nikaya-5/76.md)
77. [In Private · SN 52.1–52.10](https://scriptura.si/works/pali-samyutta-nikaya-5/77.md)
78. [A Thousand · SN 52.11–52.23](https://scriptura.si/works/pali-samyutta-nikaya-5/78.md)
79. [Abbreviated Texts on the Ganges · SN 53.1–12](https://scriptura.si/works/pali-samyutta-nikaya-5/79.md)
80. [Diligence · SN 53.13–22](https://scriptura.si/works/pali-samyutta-nikaya-5/80.md)
81. [Hard Work · SN 53.23–34](https://scriptura.si/works/pali-samyutta-nikaya-5/81.md)
82. [Searches · SN 53.35–44](https://scriptura.si/works/pali-samyutta-nikaya-5/82.md)
83. [Floods · SN 53.45–54](https://scriptura.si/works/pali-samyutta-nikaya-5/83.md)
84. [One Thing · SN 54.1–54.10](https://scriptura.si/works/pali-samyutta-nikaya-5/84.md)
85. [Chapter Two · SN 54.11–54.20](https://scriptura.si/works/pali-samyutta-nikaya-5/85.md)
86. [At Bamboo Gate · SN 55.1–55.8](https://scriptura.si/works/pali-samyutta-nikaya-5/86.md)
87. [At Bamboo Gate · SN 55.9–55.10](https://scriptura.si/works/pali-samyutta-nikaya-5/87.md)
88. [The Royal Monastery · SN 55.11–55.20](https://scriptura.si/works/pali-samyutta-nikaya-5/88.md)
89. [About Sarakāni · SN 55.21–55.25](https://scriptura.si/works/pali-samyutta-nikaya-5/89.md)
90. [About Sarakāni · SN 55.26–55.30](https://scriptura.si/works/pali-samyutta-nikaya-5/90.md)
91. [Overflowing Merit · SN 55.31–55.40](https://scriptura.si/works/pali-samyutta-nikaya-5/91.md)
92. [Overflowing Merit, With Verses · SN 55.41–55.47](https://scriptura.si/works/pali-samyutta-nikaya-5/92.md)
93. [A Wise Person · SN 55.51–55.60](https://scriptura.si/works/pali-samyutta-nikaya-5/93.md)
94. [Great Wisdom · SN 55.62–55.74](https://scriptura.si/works/pali-samyutta-nikaya-5/94.md)
95. [Immersion · SN 56.1–56.10](https://scriptura.si/works/pali-samyutta-nikaya-5/95.md)
96. [Rolling Forth the Wheel of Dhamma · SN 56.11–56.20](https://scriptura.si/works/pali-samyutta-nikaya-5/96.md)
97. [At the Village of Koṭi · SN 56.21–56.30](https://scriptura.si/works/pali-samyutta-nikaya-5/97.md)
98. [In a Rosewood Forest · SN 56.31–56.40](https://scriptura.si/works/pali-samyutta-nikaya-5/98.md)
99. [A Cliff · SN 56.41–56.50](https://scriptura.si/works/pali-samyutta-nikaya-5/99.md)
100. [Comprehension · SN 56.51–56.60](https://scriptura.si/works/pali-samyutta-nikaya-5/100.md)
101. [Abbreviated Texts on Raw Grain · SN 56.61–56.69](https://scriptura.si/works/pali-samyutta-nikaya-5/101.md)
102. [Abbreviated Texts on Raw Grain · SN 56.72–56.79](https://scriptura.si/works/pali-samyutta-nikaya-5/102.md)
103. [Abbreviated Texts on Raw Grain · SN 56.81–56.89](https://scriptura.si/works/pali-samyutta-nikaya-5/103.md)
104. [Abbreviated Texts on Raw Grain · SN 56.91–56.96–101](https://scriptura.si/works/pali-samyutta-nikaya-5/104.md)
105. [Abbreviated Texts on Five Destinations · SN 56.103–56.131](https://scriptura.si/works/pali-samyutta-nikaya-5/105.md)

## 1. Ignorance · SN 45.1–45.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/1/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/1/#p-N

[¶0] SN 45.1 · Ignorance

> Pali: SN 45.1 · Avijjāsutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, produces wrong view. Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion.

> Pali: “Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā, anvadeva ahirikaṁ anottappaṁ. Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti; micchādiṭṭhissa micchāsaṅkappo pahoti; micchāsaṅkappassa micchāvācā pahoti; micchāvācassa micchākammanto pahoti; micchākammantassa micchāājīvo pahoti; micchāājīvassa micchāvāyāmo pahoti; micchāvāyāmassa micchāsati pahoti; micchāsatissa micchāsamādhi pahoti.

[¶4] Knowledge leads the attainment of skillful qualities, with conscience and prudence following along. A knowing one, firm in knowledge, produces right view. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion.”

> Pali: Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā, anvadeva hirottappaṁ. Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti; sammādiṭṭhissa sammāsaṅkappo pahoti; sammāsaṅkappassa sammāvācā pahoti; sammāvācassa sammākammanto pahoti; sammākammantassa sammāājīvo pahoti; sammāājīvassa sammāvāyāmo pahoti; sammāvāyāmassa sammāsati pahoti; sammāsatissa sammāsamādhi pahotī”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 45.2 · Half the Spiritual Life

> Pali: SN 45.2 · Upaḍḍhasutta

[¶7] So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakyesu viharati nagarakaṁ nāma sakyānaṁ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶8] “Sir, good friends, companions, and associates are half the spiritual life.”

> Pali: “upaḍḍhamidaṁ, bhante, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

[¶9] “Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

> Pali: “Mā hevaṁ, ānanda, mā hevaṁ, ānanda. Sakalamevidaṁ, ānanda, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶10] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

> Pali: Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; sammāsaṅkappaṁ bhāveti vivekanissitaṁ …pe… sammāvācaṁ bhāveti …pe… sammākammantaṁ bhāveti …pe… sammāājīvaṁ bhāveti …pe… sammāvāyāmaṁ bhāveti …pe… sammāsatiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti.

[¶11] And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

> Pali: Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] SN 45.3 · Sāriputta

> Pali: SN 45.3 · Sāriputtasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶15] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶16] “Sir, good friends, companions, and associates are the whole of the spiritual life.”

> Pali: “sakalamidaṁ, bhante, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

[¶17] “Good, good, Sāriputta! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path?

> Pali: “Sādhu sādhu, sāriputta. Sakalamidaṁ, sāriputta, brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṁ, sāriputta, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati. Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?

[¶18] It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

> Pali: Idha, sāriputta, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti.

[¶19] And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

> Pali: Tadamināpetaṁ, sāriputta, pariyāyena veditabbaṁ yathā sakalamidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, sāriputta, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṁ, sāriputta, pariyāyena veditabbaṁ yathā sakalamidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

[¶20] > Pali: Tatiyaṁ.

[¶21] SN 45.4 · Regarding the Brahmin Jānussoṇi

> Pali: SN 45.4 · Jāṇussoṇibrāhmaṇasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him.

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati.

[¶24] When people saw it they exclaimed, “Wow! That’s a divine vehicle! It’s a vehicle fit for divinity!”

> Pali: Tamenaṁ jano disvā evamāha: “brahmaṁ vata, bho, yānaṁ. Brahmayānarūpaṁ vata, bho”ti.

[¶25] Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding, “Sir, can you point out a divine vehicle in this teaching and training?”

> Pali: Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. Addasaṁ khvāhaṁ, bhante, jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati. Tamenaṁ jano disvā evamāha: ‘brahmaṁ vata, bho, yānaṁ. Brahmayānarūpaṁ vata, bho’ti. Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti?

[¶26] “I can, Ānanda,” said the Buddha.

> Pali: “Sakkā, ānandā”ti bhagavā avoca:

[¶27] “These are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

> Pali: “imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.

[¶28] When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

> Pali: Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.

[¶29] This is a way to understand how these are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”

> Pali: Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.

[¶30] That is what the Buddha said.

> Pali: Idamavoca bhagavā.

[¶31] Then the Holy One, the Teacher, went on to say:

> Pali: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶32] “Of which the qualities of faith and wisdom
are always yoked to the shaft;
conscience its draft-pole, mind its strap,
mindfulness its careful driver;

> Pali: “Yassa saddhā ca paññā ca,
Dhammā yuttā sadā dhuraṁ;
Hirī īsā mano yottaṁ,
Sati ārakkhasārathi.

[¶33] the chariot equipped with ethics,
its axle absorption, energy its wheel;
equanimity and immersion its draft-pole,
desirelessness its upholstery;

> Pali: Ratho sīlaparikkhāro,
jhānakkho cakkavīriyo;
Upekkhā dhurasamādhi,
anicchā parivāraṇaṁ.

[¶34] of which good will, harmlessness,
and seclusion are its weaponry;
endurance, its shield and armor:
to sanctuary from the yoke it rolls—

> Pali: Abyāpādo avihiṁsā,
viveko yassa āvudhaṁ;
Titikkhā cammasannāho,
yogakkhemāya vattati.

[¶35] this, originating in oneself,
is the supreme divine vehicle.
The attentive leave the world in it,
sure of winning the victory.”

> Pali: Etadattani sambhūtaṁ,
brahmayānaṁ anuttaraṁ;
Niyyanti dhīrā lokamhā,
aññadatthu jayaṁ jayan”ti.

[¶36] > Pali: Catutthaṁ.

[¶37] SN 45.5 · What’s the Goal?

> Pali: SN 45.5 · Kimatthiyasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶39] Then several mendicants went up to the Buddha … and said to him:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶40] “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’

> Pali: “Idha no, bhante, aññatitthiyā paribbājakā amhe evaṁ pucchanti: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? Evaṁ puṭṭhā mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākaroma: ‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti.

[¶41] Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

> Pali: Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

[¶42] “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering.

> Pali: “Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. Dukkhassa hi pariññatthaṁ mayi brahmacariyaṁ vussati.

[¶43] If wanderers of other religions were to ask you: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: ‘There is.’

> Pali: Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti.

[¶44] And what is that path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for completely understanding suffering. When questioned by wanderers of other religions, that’s how you should answer them.”

> Pali: Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti. Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

[¶45] > Pali: Pañcamaṁ.

[¶46] SN 45.6 · A Mendicant (1st)

> Pali: SN 45.6 · Paṭhamaaññatarabhikkhusutta

[¶47] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶48] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘brahmacariyaṁ, brahmacariyan’ti, bhante, vuccati. Katamaṁ nu kho, bhante, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan”ti?

[¶49] “Mendicant, the spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

> Pali: “Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo— idaṁ brahmacariyapariyosānan”ti.

[¶50] > Pali: Chaṭṭhaṁ.

[¶51] SN 45.7 · A Mendicant (2nd)

> Pali: SN 45.7 · Dutiyaaññatarabhikkhusutta

[¶52] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶53] Then a mendicant went up to the Buddha … and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶54] “Sir, they speak of ‘the removal of greed, hate, and delusion’. What is this a term for?”

> Pali: “‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati. Kissa nu kho etaṁ, bhante, adhivacanaṁ: ‘rāgavinayo dosavinayo mohavinayo’”ti?

[¶55] “Mendicant, the removal of greed, hate, and delusion is a term for an element of extinguishment. It’s used to speak of the ending of defilements.”

> Pali: “Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: ‘rāgavinayo dosavinayo mohavinayo’ti. Āsavānaṁ khayo tena vuccatī”ti.

[¶56] When he said this, the mendicant said to the Buddha:

> Pali: Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:

[¶57] “Sir, they speak of ‘freedom from death’. What is freedom from death? And what is the path that leads to freedom from death?”

> Pali: “‘amataṁ, amatan’ti, bhante, vuccati. Katamaṁ nu kho, bhante, amataṁ, katamo amatagāmimaggo”ti?

[¶58] “The ending of greed, hate, and delusion. This is called freedom from death. The path that leads to freedom from death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

> Pali: “Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati amataṁ. Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhī”ti.

[¶59] > Pali: Sattamaṁ.

[¶60] SN 45.8 · Analysis

> Pali: SN 45.8 · Vibhaṅgasutta

[¶61] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶62] “Mendicants, I will teach and analyze for you the noble eightfold path. Listen and apply your mind well, I will speak.”

> Pali: “Ariyaṁ vo, bhikkhave, aṭṭhaṅgikaṁ maggaṁ desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶63] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶64] “And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: “Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶65] And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.

> Pali: Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ— ayaṁ vuccati, bhikkhave, sammādiṭṭhi.

[¶66] And what is right purpose? The purpose of renunciation, good will, and harmlessness. This is called right purpose.

> Pali: Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo— ayaṁ vuccati, bhikkhave, sammāsaṅkappo.

[¶67] And what is right speech? Refraining from speech that’s false, backbiting, harsh, or nonsensical. This is called right speech.

> Pali: Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— ayaṁ vuccati, bhikkhave, sammāvācā.

[¶68] And what is right action? Refraining from killing living creatures, stealing, and unchastity. This is called right action.

> Pali: Katamo ca, bhikkhave, sammākammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī— ayaṁ vuccati, bhikkhave, sammākammanto.

[¶69] And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.

> Pali: Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti— ayaṁ vuccati, bhikkhave, sammāājīvo.

[¶70] And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called right effort.

> Pali: Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— ayaṁ vuccati, bhikkhave, sammāvāyāmo.

[¶71] And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.

> Pali: Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— ayaṁ vuccati, bhikkhave, sammāsati.

[¶72] And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.”

> Pali: Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— ayaṁ vuccati, bhikkhave, sammāsamādhī”ti.

[¶73] > Pali: Aṭṭhamaṁ.

[¶74] SN 45.9 · A Spike

> Pali: SN 45.9 · Sūkasutta

[¶75] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶76] “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way.

> Pali: “Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa.

[¶77] In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the wrong way.

> Pali: Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, diṭṭhiyā.

[¶78] Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way.

> Pali: Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati, lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa.

[¶79] In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

> Pali: Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.

[¶80] And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotīti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti.

[¶81] > Pali: Navamaṁ.

[¶82] SN 45.10 · With Nandiya

> Pali: SN 45.10 · Nandiyasutta

[¶83] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶84] Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

> Pali: Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nandiyo paribbājako bhagavantaṁ etadavoca:

[¶85] “Worthy Gotama, how many things, when developed and cultivated, have extinguishment as their target, destination, and culmination?”

> Pali: “kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti?

[¶86] “These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination.”

> Pali: “Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti.

[¶87] When he said this, the wanderer Nandiya said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, nandiyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶88] > Pali: Dasamaṁ.

[¶89] > Pali: Avijjāvaggo paṭhamo.

[¶90] > Pali: Tassuddānaṁ

[¶91] > Pali: Avijjañca upaḍḍhañca,
sāriputto ca brāhmaṇo;
Kimatthiyo ca dve bhikkhū,
vibhaṅgo sūkanandiyāti.

## 2. Meditation · SN 45.11–45.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/2/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/2/#p-N

[¶0] SN 45.11 · Meditation (1st)

> Pali: SN 45.11 · Paṭhamavihārasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except the one who brings my almsfood.”

> Pali: “Icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.

[¶3] “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

[¶4] Then after a fortnight had passed, the Buddha came out of retreat and addressed the mendicants:

> Pali: Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:

[¶5] “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and feeling conditioned by right view. … There’s feeling conditioned by wrong immersion, and feeling conditioned by right immersion.

> Pali: “yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. So evaṁ pajānāmi: ‘micchādiṭṭhipaccayāpi vedayitaṁ; sammādiṭṭhipaccayāpi vedayitaṁ …pe… micchāsamādhipaccayāpi vedayitaṁ; sammāsamādhipaccayāpi vedayitaṁ;

[¶6] There’s feeling conditioned by desire. There’s feeling conditioned by thought. There’s feeling conditioned by perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that.

> Pali: chandapaccayāpi vedayitaṁ; vitakkapaccayāpi vedayitaṁ; saññāpaccayāpi vedayitaṁ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ;

[¶7] There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

> Pali: appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] SN 45.12 · Meditation (2nd)

> Pali: SN 45.12 · Dutiyavihārasutta

[¶10] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶11] “Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.”

> Pali: “Icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.

[¶12] “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

[¶13] Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

> Pali: Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:

[¶14] “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened.

> Pali: “yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ.

[¶15] I understand that there’s feeling conditioned by wrong view and by the settling of wrong view, by right view and by the settling of right view. … There’s feeling conditioned by wrong immersion and by the settling of wrong immersion, by right immersion and by the settling of right immersion.

> Pali: So evaṁ pajānāmi: ‘micchādiṭṭhipaccayāpi vedayitaṁ; micchādiṭṭhivūpasamapaccayāpi vedayitaṁ; sammādiṭṭhipaccayāpi vedayitaṁ; sammādiṭṭhivūpasamapaccayāpi vedayitaṁ …pe… micchāsamādhipaccayāpi vedayitaṁ; micchāsamādhivūpasamapaccayāpi vedayitaṁ, sammāsamādhipaccayāpi vedayitaṁ; sammāsamādhivūpasamapaccayāpi vedayitaṁ;

[¶16] There’s feeling conditioned by desire and by the settling of desire. There’s feeling conditioned by thought, and by the settling of thought. There’s feeling conditioned by perception, and by the settling of perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that.

> Pali: chandapaccayāpi vedayitaṁ; chandavūpasamapaccayāpi vedayitaṁ; vitakkapaccayāpi vedayitaṁ; vitakkavūpasamapaccayāpi vedayitaṁ; saññāpaccayāpi vedayitaṁ; saññāvūpasamapaccayāpi vedayitaṁ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ;

[¶17] There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

> Pali: appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.

[¶18] > Pali: Dutiyaṁ.

[¶19] SN 45.13 · A Trainee

> Pali: SN 45.13 · Sekkhasutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘sekkho, sekkho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekkho hotī”ti?

[¶22] “Mendicant, it’s someone who has a trainee’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a trainee is defined.”

> Pali: “Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti …pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekkho hotī”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] SN 45.14 · Arising (1st)

> Pali: SN 45.14 · Paṭhamauppādasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

> Pali: “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] SN 45.15 · Arising (2nd)

> Pali: SN 45.15 · Dutiyauppādasutta

[¶29] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶30] “Mendicants, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

> Pali: “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.

[¶31] > Pali: Pañcamaṁ.

[¶32] SN 45.16 · Purified (1st)

> Pali: SN 45.16 · Paṭhamaparisuddhasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶34] “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

> Pali: “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] SN 45.17 · Purified (2nd)

> Pali: SN 45.17 · Dutiyaparisuddhasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training.”

> Pali: “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā”ti.

[¶39] > Pali: Sattamaṁ.

[¶40] SN 45.18 · At the Chicken Monastery (1st)

> Pali: SN 45.18 · Paṭhamakukkuṭārāmasutta

[¶41] So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca:

[¶42] “Reverend, they speak of this thing called ‘not the spiritual path’. What is not the spiritual path?”

> Pali: “‘Abrahmacariyaṁ, abrahmacariyan’ti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, abrahmacariyan”ti?

[¶43] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “not the spiritual path”. What is not the spiritual path?’”

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘abrahmacariyaṁ, abrahmacariyanti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, abrahmacariyan’”ti?

[¶44] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶45] “What is not the spiritual path is simply the wrong eightfold path, that is: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.”

> Pali: “Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṁ, seyyathidaṁ— micchādiṭṭhi …pe… micchāsamādhī”ti.

[¶46] > Pali: Aṭṭhamaṁ.

[¶47] SN 45.19 · At the Chicken Monastery (2nd)

> Pali: SN 45.19 · Dutiyakukkuṭārāmasutta

[¶48] At Pāṭaliputta.

> Pali: Pāṭaliputtanidānaṁ.

[¶49] “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

> Pali: “‘Brahmacariyaṁ, brahmacariyan’ti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan”ti?

[¶50] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “the spiritual path”. What is the spiritual path? And what is the culmination of the spiritual path?’”

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘brahmacariyaṁ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan’”ti?

[¶51] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶52] “The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶53] The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

> Pali: Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— idaṁ brahmacariyapariyosānan”ti.

[¶54] > Pali: Navamaṁ.

[¶55] SN 45.20 · At the Chicken Monastery (3rd)

> Pali: SN 45.20 · Tatiyakukkuṭārāmasutta

[¶56] At Pāṭaliputta.

> Pali: Pāṭaliputtanidānaṁ.

[¶57] “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?”

> Pali: “‘Brahmacariyaṁ, brahmacariyan’ti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamo brahmacārī, katamaṁ brahmacariyapariyosānan”ti?

[¶58] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. …

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘brahmacariyaṁ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṁ nu kho, āvuso, brahmacariyaṁ, katamo brahmacārī, katamaṁ brahmacariyapariyosānan’”ti? “Evamāvuso”ti.

[¶59] The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶60] Someone who possesses this noble eightfold path is called someone on the spiritual path.

> Pali: Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato— ayaṁ vuccati brahmacārī.

[¶61] The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

> Pali: Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— idaṁ brahmacariyapariyosānan”ti.

[¶62] > Pali: Dasamaṁ.

[¶63] > Pali: Tīṇi suttantāni ekanidānāni.

[¶64] > Pali: Vihāravaggo dutiyo.

[¶65] > Pali: Tassuddānaṁ

[¶66] > Pali: Dve vihārā ca sekkho ca,
uppādā apare duve;
Parisuddhena dve vuttā,
kukkuṭārāmena tayoti.

## 3. The Wrong Way · SN 45.21–45.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/3/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/3/#p-N

[¶0] SN 45.21 · The Wrong Way

> Pali: SN 45.21 · Micchattasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I will teach you the wrong way and the right way. Listen …

> Pali: “Micchattañca vo, bhikkhave, desessāmi, sammattañca. Taṁ suṇātha.

[¶3] And what is the wrong way? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong way.

> Pali: Katamañca, bhikkhave, micchattaṁ? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Idaṁ vuccati, bhikkhave, micchattaṁ.

[¶4] And what is the right way? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right way.”

> Pali: Katamañca, bhikkhave, sammattaṁ? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, sammattan”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 45.22 · Unskillful Qualities

> Pali: SN 45.22 · Akusaladhammasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶8] “Mendicants, I will teach you skillful and unskillful qualities. Listen …

> Pali: “Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme. Taṁ suṇātha.

[¶9] And what are unskillful qualities? They are wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. These are called unskillful qualities.

> Pali: Katame ca, bhikkhave, akusalā dhammā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ime vuccanti, bhikkhave, akusalā dhammā.

[¶10] And what are skillful qualities? They are right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called skillful qualities.”

> Pali: Katame ca, bhikkhave, kusalā dhammā? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime vuccanti, bhikkhave, kusalā dhammā”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 45.23 · Practice (1st)

> Pali: SN 45.23 · Paṭhamapaṭipadāsutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, I will teach you the wrong practice and the right practice. Listen …

> Pali: “Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca. Taṁ suṇātha.

[¶15] And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice.

> Pali: Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā.

[¶16] And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

> Pali: Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 45.24 · Practice (2nd)

> Pali: SN 45.24 · Dutiyapaṭipadāsutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Mendicants, I don’t praise wrong practice for laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

> Pali: “Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

[¶21] And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. I don’t praise wrong practice for lay people or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

> Pali: Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā. Gihino vāhaṁ, bhikkhave, pabbajitassa vā micchāpaṭipadaṁ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

[¶22] I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice. I praise right practice for laypeople and renunciates.

> Pali: Gihino vāhaṁ, bhikkhave, pabbajitassa vā sammāpaṭipadaṁ vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā. Gihino vāhaṁ, bhikkhave, pabbajitassa vā sammāpaṭipadaṁ vaṇṇemi.

[¶23] Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

> Pali: Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

[¶24] > Pali: Catutthaṁ.

[¶25] SN 45.25 · An Untrue Person (1st)

> Pali: SN 45.25 · Paṭhamaasappurisasutta

[¶26] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶27] “Mendicants, I will teach you an untrue person and a true person. Listen …

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, sappurisañca. Taṁ suṇātha.

[¶28] And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

> Pali: Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi— ayaṁ vuccati, bhikkhave, asappuriso.

[¶29] And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.”

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— ayaṁ vuccati, bhikkhave, sappuriso”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 45.26 · An Untrue Person (2nd)

> Pali: SN 45.26 · Dutiyaasappurisasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶33] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen …

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca. Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca. Taṁ suṇātha.

[¶34] And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

> Pali: Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— ayaṁ vuccati, bhikkhave, asappuriso.

[¶35] And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi, micchāñāṇī, micchāvimutti— ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶36] And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi— ayaṁ vuccati, bhikkhave, sappuriso.

[¶37] And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi, sammāñāṇī, sammāvimutti— ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] SN 45.27 · Pots

> Pali: SN 45.27 · Kumbhasutta

[¶40] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶41] “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.

> Pali: “Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hoti.

[¶42] And what’s the stand for the mind? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the stand for the mind.

> Pali: Ko ca, bhikkhave, cittassa ādhāro? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ cittassa ādhāro.

[¶43] A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

> Pali: Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṁ anādhāraṁ suppavattiyaṁ hoti, sādhāraṁ duppavattiyaṁ hotī”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] SN 45.28 · Immersion

> Pali: SN 45.28 · Samādhisutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen …

> Pali: “Ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. Taṁ suṇātha.

[¶48] And what is noble right immersion with its vital conditions and its prerequisites? There are right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.

> Pali: Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsati.

[¶49] Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.”

> Pali: Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā— ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.

[¶50] > Pali: Aṭṭhamaṁ.

[¶51] SN 45.29 · Feeling

> Pali: SN 45.29 · Vedanāsutta

[¶52] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶53] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.

> Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā.

[¶54] The noble eightfold path should be developed to completely understand these three feelings. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶55] This noble eightfold path should be developed to completely understand these three feelings.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶56] > Pali: Navamaṁ.

[¶57] SN 45.30 · With Uttiya

> Pali: SN 45.30 · Uttiyasutta

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] Then Venerable Uttiya went up to the Buddha … and asked him, “Just now, sir, as I was in private retreat this thought came to mind. ‘The Buddha has spoken of the five kinds of sensual stimulation. What are they?’”

> Pali: Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā uttiyo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘pañca kāmaguṇā vuttā bhagavatā. Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti?

[¶60] “Good, good, Uttiya! I have spoken of these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that I’ve spoken of.

> Pali: “Sādhu sādhu, uttiya. Pañcime kho, uttiya, kāmaguṇā vuttā mayā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, uttiya, pañca kāmaguṇā vuttā mayā.

[¶61] The noble eightfold path should be developed to give up these five kinds of sensual stimulation. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”

> Pali: Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Imesaṁ kho, uttiya, pañcannaṁ kāmaguṇānaṁ pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶62] > Pali: Dasamaṁ.

[¶63] > Pali: Micchattavaggo tatiyo.

[¶64] > Pali: Tassuddānaṁ

[¶65] > Pali: Micchattaṁ akusalaṁ dhammaṁ,
Duve paṭipadāpi ca;
Asappurisena dve kumbho,
Samādhi vedanuttiyenāti.

## 4. Practice · SN 45.31–45.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/4/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/4/#p-N

[¶0] SN 45.31 · Practice (1st)

> Pali: SN 45.31 · Paṭhamapaṭipattisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I will teach you the wrong practice and the right practice. Listen …

> Pali: “Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca. Taṁ suṇātha.

[¶3] And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice.

> Pali: Katamā ca, bhikkhave, micchāpaṭipatti? Seyyathidaṁ—micchādiṭṭhi …pe… micchāsamādhi. Ayaṁ vuccati, bhikkhave, micchāpaṭipatti.

[¶4] And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

> Pali: Katamā ca, bhikkhave, sammāpaṭipatti? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sammāpaṭipattī”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 45.32 · Practice (2nd)

> Pali: SN 45.32 · Dutiyapaṭipattisutta

[¶7] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶8] “Mendicants, I will teach you one practicing wrongly and one practicing rightly. Listen …

> Pali: “Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca. Taṁ suṇātha.

[¶9] And who is practicing wrongly? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called one practicing wrongly.

> Pali: Katamo ca, bhikkhave, micchāpaṭipanno? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāsamādhi— ayaṁ vuccati, bhikkhave, micchāpaṭipanno.

[¶10] And who is practicing rightly? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called one practicing rightly.”

> Pali: Katamo ca, bhikkhave, sammāpaṭipanno? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāsamādhi— ayaṁ vuccati, bhikkhave, sammāpaṭipanno”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 45.33 · Missed Out

> Pali: SN 45.33 · Viraddhasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.

> Pali: “Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.

[¶15] And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶16] Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.”

> Pali: Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 45.34 · Going to the Far Shore

> Pali: SN 45.34 · Pāraṅgamasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Mendicants, when these eight things are developed and cultivated they lead to going from the near shore to the far shore. What eight? They are right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”

> Pali: “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. Katame aṭṭha? Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti.

[¶21] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶22] “Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: “Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶23] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶24] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
viveke yattha dūramaṁ.

[¶25] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶26] And those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping—
with defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] SN 45.35 · The Ascetic Life (1st)

> Pali: SN 45.35 · Paṭhamasāmaññasutta

[¶29] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶30] “Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen …

> Pali: “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. Taṁ suṇātha.

[¶31] And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

> Pali: Katamañca, bhikkhave, sāmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, sāmaññaṁ.

[¶32] And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”

> Pali: Katamāni ca, bhikkhave, sāmaññaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— imāni vuccanti, bhikkhave, sāmaññaphalānī”ti.

[¶33] > Pali: Pañcamaṁ.

[¶34] SN 45.36 · The Ascetic Life (2nd)

> Pali: SN 45.36 · Dutiyasāmaññasutta

[¶35] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶36] “Mendicants, I will teach you the ascetic life and the goal of the ascetic life. Listen …

> Pali: “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca. Taṁ suṇātha.

[¶37] And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

> Pali: Katamañca kho, bhikkhave, sāmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, sāmaññaṁ.

[¶38] And what is the goal of the ascetic life? The ending of greed, hate, and delusion. This is called the goal of the ascetic life.”

> Pali: Katamo ca, bhikkhave, sāmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— ayaṁ vuccati, bhikkhave, sāmaññattho”ti.

[¶39] > Pali: Chaṭṭhaṁ.

[¶40] SN 45.37 · The Brahmin Life (1st)

> Pali: SN 45.37 · Paṭhamabrahmaññasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] “Mendicants, I will teach you life as a brahmin and the fruits of life as a brahmin. Listen …

> Pali: “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. Taṁ suṇātha.

[¶43] And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin.

> Pali: Katamañca kho, bhikkhave, brahmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmaññaṁ.

[¶44] And what are the fruits of life as a brahmin? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of life as a brahmin.”

> Pali: Katamāni ca, bhikkhave, brahmaññaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— imāni vuccanti, bhikkhave, brahmaññaphalānī”ti.

[¶45] > Pali: Sattamaṁ.

[¶46] SN 45.38 · The Brahmin Life (2nd)

> Pali: SN 45.38 · Dutiyabrahmaññasutta

[¶47] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶48] “Mendicants, I will teach you life as a brahmin and the goal of life as a brahmin. Listen …

> Pali: “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca. Taṁ suṇātha.

[¶49] And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin.

> Pali: Katamañca, bhikkhave, brahmaññaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmaññaṁ.

[¶50] And what is the goal of life as a brahmin? The ending of greed, hate, and delusion. This is called the goal of life as a brahmin.”

> Pali: Katamo ca, bhikkhave, brahmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— ayaṁ vuccati, bhikkhave, brahmaññattho”ti.

[¶51] > Pali: Aṭṭhamaṁ.

[¶52] SN 45.39 · The Spiritual Path (1st)

> Pali: SN 45.39 · Paṭhamabrahmacariyasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶54] “Mendicants, I will teach you the spiritual path and the fruits of the spiritual path. Listen …

> Pali: “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca. Taṁ suṇātha.

[¶55] And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path.

> Pali: Katamañca, bhikkhave, brahmacariyaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmacariyaṁ.

[¶56] And what are the fruits of the spiritual path? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the spiritual path.”

> Pali: Katamāni ca, bhikkhave, brahmacariyaphalāni? Sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ— imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti.

[¶57] > Pali: Navamaṁ.

[¶58] SN 45.40 · The Spiritual Path (2nd)

> Pali: SN 45.40 · Dutiyabrahmacariyasutta

[¶59] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶60] “Mendicants, I will teach you the spiritual path and the goal of the spiritual path. Listen …

> Pali: “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca. Taṁ suṇātha.

[¶61] And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path.

> Pali: Katamañca, bhikkhave, brahmacariyaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, brahmacariyaṁ.

[¶62] And what is the goal of the spiritual path? The ending of greed, hate, and delusion. This is called the goal of the spiritual path.”

> Pali: Katamo ca, bhikkhave, brahmacariyattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— ayaṁ vuccati, bhikkhave, brahmacariyattho”ti.

[¶63] > Pali: Dasamaṁ.

[¶64] > Pali: Paṭipattivaggo catuttho.

[¶65] > Pali: Tassuddānaṁ

[¶66] > Pali: Paṭipatti paṭipanno ca,
viraddhañca pāraṅgamā;
Sāmaññena ca dve vuttā,
brahmaññā apare duve;
Brahmacariyena dve vuttā,
vaggo tena pavuccatīti.

## 5. Abbreviated Texts on Followers of Other Religions · SN 45.41–45.48

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/5/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/5/#p-N

[¶0] SN 45.41 · The Fading Away of Greed

> Pali: SN 45.41 · Rāgavirāgasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The goal of leading the spiritual life under the Buddha is the fading away of greed.’

> Pali: “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘rāgavirāgatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti.

[¶3] If wanderers of other religions were to ask you: ‘Is there a path and a practice for the fading away of greed?’ You should answer them like this: ‘There is a path and a practice for the fading away of greed.’

> Pali: Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘atthi panāvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘atthi kho, āvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti.

[¶4] And what is that path, what is that practice for the fading away of greed? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for the fading away of greed.

> Pali: Katamo ca, bhikkhave, maggo, katamā ca paṭipadā rāgavirāgāya? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā rāgavirāgāyāti.

[¶5] When questioned by wanderers of other religions, that’s how you should answer them.”

> Pali: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 45.42–47 · Six Discourses on Giving Up Fetters, Etc.

> Pali: SN 45.42–47 · Saṁyojanappahānādisuttachakka

[¶8] “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this:

> Pali: “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:

[¶9] ‘The goal of leading the spiritual life under the Buddha is to give up the fetters.’ …

> Pali: ‘saṁyojanappahānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…

[¶10] ‘… to uproot the underlying tendencies.’ …

> Pali: ‘anusayasamugghātanatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…

[¶11] ‘… to completely understand the course of time.’ …

> Pali: ‘addhānapariññatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…

[¶12] ‘… to end the defilements.’ …

> Pali: ‘āsavānaṁ khayatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…

[¶13] ‘… to realize the fruit of knowledge and freedom.’ …

> Pali: ‘vijjāvimuttiphalasacchikiriyatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe…

[¶14] ‘… for knowledge and vision.’ …”

> Pali: ‘ñāṇadassanatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe….

[¶15] > Pali: Sattamaṁ.

[¶16] SN 45.48 · Extinguishment With No Fuel For Grasping

> Pali: SN 45.48 · Anupādāparinibbānasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The goal of leading the spiritual life under the Buddha is complete extinguishment with no fuel for grasping.’

> Pali: “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti.

[¶19] If wanderers of other religions were to ask you: ‘Is there a path and a practice for complete extinguishment with no fuel for grasping?’ You should answer them like this: ‘There is a path and a practice for complete extinguishment with no fuel for grasping.’

> Pali: Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘atthi panāvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘atthi kho, āvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti.

[¶20] And what is that path, what is that practice for complete extinguishment with no fuel for grasping? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for complete extinguishment with no fuel for grasping.

> Pali: Katamo ca, bhikkhave, maggo, katamā ca paṭipadā anupādāparinibbānāya? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā anupādāparinibbānāyāti.

[¶21] When questioned by wanderers of other religions, that’s how you should answer them.”

> Pali: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

[¶22] > Pali: Aṭṭhamaṁ.

[¶23] > Pali: Aññatitthiyapeyyālaṁ.

[¶24] > Pali: Tassuddānaṁ

[¶25] > Pali: Virāgasaṁyojanaṁ anusayaṁ,
Addhānaṁ āsavā khayā;
Vijjāvimuttiñāṇañca,
Anupādāya aṭṭhamī.

## 6. Abbreviated Texts on the Sun · SN 45.49–45.62

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/6/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/6/#p-N

[¶0] SN 45.49 · Good Friends (1st)

> Pali: SN 45.49 · Kalyāṇamittasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way good friendship is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶3] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 45.50–54 · Five Discourses on Accomplishment in Ethics, Etc. (1st)

> Pali: SN 45.50–54 · Sīlasampadādisuttapañcaka

[¶6] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in ethics is the forerunner and harbinger of the arising of the noble eightfold path for a mendicant. A mendicant accomplished in ethics can expect to develop and cultivate the noble eightfold path. …” …

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā. Sīlasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ …pe…

[¶7] “… accomplishment in enthusiasm …”

> Pali: yadidaṁ—chandasampadā …pe…

[¶8] “… accomplishment in self-development …”

> Pali: yadidaṁ—attasampadā …pe…

[¶9] “… accomplishment in view …”

> Pali: yadidaṁ—diṭṭhisampadā …pe…

[¶10] “… accomplishment in diligence …”

> Pali: yadidaṁ—appamādasampadā …pe….

[¶11] > Pali: Chaṭṭhaṁ.

[¶12] SN 45.55 · Accomplishment in Rational Application of Mind (1st)

> Pali: SN 45.55 · Yonisomanasikārasampadāsutta

[¶13] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in rational application of mind is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶14] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶15] > Pali: Sattamaṁ.

[¶16] SN 45.56 · Good Friends (2nd)

> Pali: SN 45.56 · Dutiyakalyāṇamittasutta

[¶17] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way good friendship is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶18] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶19] > Pali: Paṭhamaṁ.

[¶20] SN 45.57–61 · Five Discourses on Accomplishment in Ethics, Etc. (2nd)

> Pali: SN 45.57–61 · Dutiyasīlasampadādisuttapañcaka

[¶21] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in ethics is the forerunner and harbinger of the noble eightfold path for a mendicant. …”

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā …pe…

[¶22] “… accomplishment in enthusiasm …”

> Pali: yadidaṁ—chandasampadā …pe…

[¶23] “… accomplishment in self-development …”

> Pali: yadidaṁ—attasampadā …pe…

[¶24] “… accomplishment in view …”

> Pali: yadidaṁ—diṭṭhisampadā …pe…

[¶25] “… accomplishment in diligence …”

> Pali: yadidaṁ—appamādasampadā …pe….

[¶26] > Pali: Chaṭṭhaṁ.

[¶27] SN 45.62 · Accomplishment in Rational Application of Mind (2nd)

> Pali: SN 45.62 · Dutiyayonisomanasikārasampadāsutta

[¶28] “… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Yadidaṁ—yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶29] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶30] > Pali: Sattamaṁ.

[¶31] > Pali: Sūriyapeyyālaṁ.

[¶32] > Pali: Tassuddānaṁ

[¶33] > Pali: Kalyāṇamittaṁ sīlañca,
chando ca attasampadā;
Diṭṭhi ca appamādo ca,
yoniso bhavati sattamaṁ.

## 7. Abbreviated Texts on One Thing · SN 45.63–45.76

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/7/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/7/#p-N

[¶0] SN 45.63 · Good Friends (1st)

> Pali: SN 45.63 · Kalyāṇamittasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶3] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 45.64–68 · Five Discourses on Accomplishment in Ethics, Etc. (1st)

> Pali: SN 45.64–68 · Sīlasampadādisuttapañcaka

[¶6] “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …”

> Pali: “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṁ—sīlasampadā …pe…

[¶7] “… accomplishment in enthusiasm …”

> Pali: yadidaṁ—chandasampadā …pe…

[¶8] “… accomplishment in self-development …”

> Pali: yadidaṁ—attasampadā …pe…

[¶9] “… accomplishment in view …”

> Pali: yadidaṁ—diṭṭhisampadā …pe…

[¶10] “… accomplishment in diligence …”

> Pali: yadidaṁ—appamādasampadā …pe….

[¶11] > Pali: Chaṭṭhaṁ.

[¶12] SN 45.69 · Accomplishment in Rational Application of Mind (1st)

> Pali: SN 45.69 · Yonisomanasikārasampadāsutta

[¶13] “… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Yadidaṁ—yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶14] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶15] > Pali: Sattamaṁ.

[¶16] SN 45.70 · Good Friends (2nd)

> Pali: SN 45.70 · Dutiyakalyāṇamittasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶19] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶20] > Pali: Paṭhamaṁ.

[¶21] SN 45.71–75 · Five Discourses on Accomplishment in Ethics, Etc. (2nd)

> Pali: SN 45.71–75 · Dutiyasīlasampadādisuttapañcaka

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …”

> Pali: “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṁ—sīlasampadā …pe…

[¶24] “… accomplishment in enthusiasm …”

> Pali: yadidaṁ—chandasampadā …pe…

[¶25] “… accomplishment in self-development …”

> Pali: yadidaṁ—attasampadā …pe…

[¶26] “… accomplishment in view …”

> Pali: yadidaṁ—diṭṭhisampadā …pe…

[¶27] “… accomplishment in diligence …”

> Pali: yadidaṁ—appamādasampadā …pe….

[¶28] > Pali: Chaṭṭhaṁ.

[¶29] SN 45.76 · Accomplishment in Rational Application of Mind (2nd)

> Pali: SN 45.76 · Dutiyayonisomanasikārasampadāsutta

[¶30] “… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Yadidaṁ—yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶31] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] > Pali: Ekadhammapeyyālaṁ.

[¶34] > Pali: Tassuddānaṁ

[¶35] > Pali: Kalyāṇamittaṁ sīlañca,
chando ca attasampadā;
Diṭṭhi ca appamādo ca,
yoniso bhavati sattamaṁ.

## 8. Abbreviated Texts on One Thing · SN 45.77–45.90

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/8/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/8/#p-N

[¶0] SN 45.77 · Good Friends

> Pali: SN 45.77 · Kalyāṇamittasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶3] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 45.78–82 · Five Discourses on Accomplishment in Ethics, Etc.

> Pali: SN 45.78–82 · Sīlasampadādisuttapañcaka

[¶6] “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

> Pali: “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe…

[¶7] “… accomplishment in enthusiasm …”

> Pali: yathayidaṁ, bhikkhave, chandasampadā …pe…

[¶8] “… accomplishment in self-development …”

> Pali: yathayidaṁ, bhikkhave, attasampadā …pe…

[¶9] “… accomplishment in view …”

> Pali: yathayidaṁ, bhikkhave, diṭṭhisampadā …pe…

[¶10] “… accomplishment in diligence …”

> Pali: yathayidaṁ, bhikkhave, appamādasampadā …pe….

[¶11] > Pali: Chaṭṭhaṁ.

[¶12] SN 45.83 · Accomplishment in Rational Application of Mind

> Pali: SN 45.83 · Yonisomanasikārasampadāsutta

[¶13] “… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶14] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶15] > Pali: Sattamaṁ.

[¶16] SN 45.84 · Good Friends (2nd)

> Pali: SN 45.84 · Dutiyakalyāṇamittasutta

[¶17] “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

> Pali: “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶18] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶19] > Pali: Paṭhamaṁ.

[¶20] SN 45.85–89 · Five Discourses on Accomplishment in Ethics, Etc.

> Pali: SN 45.85–89 · Dutiyasīlasampadādisuttapañcaka

[¶21] “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

> Pali: “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe…

[¶22] “… accomplishment in enthusiasm …”

> Pali: yathayidaṁ, bhikkhave, chandasampadā …pe…

[¶23] “… accomplishment in self-development …”

> Pali: yathayidaṁ, bhikkhave, attasampadā …pe…

[¶24] “… accomplishment in view …”

> Pali: yathayidaṁ, bhikkhave, diṭṭhisampadā …pe…

[¶25] “… accomplishment in diligence …”

> Pali: yathayidaṁ, bhikkhave, appamādasampadā …pe….

[¶26] > Pali: Chaṭṭhaṁ.

[¶27] SN 45.90 · Accomplishment in Rational Application of Mind (2nd)

> Pali: SN 45.90 · Dutiyayonisomanasikārasampadāsutta

[¶28] “… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

> Pali: “Yathayidaṁ, bhikkhave, yonisomanasikārasampadā. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶29] And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶30] > Pali: Sattamaṁ.

[¶31] > Pali: Dutiyaekadhammapeyyālaṁ.

[¶32] > Pali: Tassuddānaṁ

[¶33] > Pali: Kalyāṇamittaṁ sīlañca,
chando ca attasampadā;
Diṭṭhi ca appamādo ca,
yoniso bhavati sattamaṁ.

## 9. Abbreviated Texts on the Ganges · SN 45.91–45.96

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/9/#p-N

[¶0] SN 45.91 · Slanting East

> Pali: SN 45.91 · Paṭhamapācīnaninnasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶3] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 45.92–95 · Four Discourses on Slanting East

> Pali: SN 45.92–95 · Dutiyādipācīnaninnasuttacatukka

[¶6] “Mendicants, the Yamunā River slants, slopes, and inclines to the east. …”

> Pali: “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave …pe…

[¶7] “… the Aciravatī River …”

> Pali: seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave …pe…

[¶8] “… the Sarabhū River …”

> Pali: seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave …pe…

[¶9] “… the Mahī River …”

> Pali: seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave …pe….

[¶10] > Pali: Pañcamaṁ.

[¶11] SN 45.96 · Sixth Discourse on Slanting East

> Pali: SN 45.96 · Chaṭṭhapācīnaninnasutta

[¶12] “Mendicants, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—slant, slope, and incline toward the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶13] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶14] > Pali: Chaṭṭhaṁ.

## 10. Abbreviated Texts on the Ganges · SN 45.103–45.133

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/10/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/10/#p-N

[¶0] SN 45.103 · Slanting East

> Pali: SN 45.103 · Paṭhamapācīnaninnasutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 45.109 · Slanting to the Ocean

> Pali: SN 45.109 · Paṭhamasamuddaninnasutta

[¶5] “Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶6] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 45.115 · Slanting East

> Pali: SN 45.115 · Paṭhamapācīnaninnasutta

[¶9] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶10] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] SN 45.121 · Slanting to the Ocean

> Pali: SN 45.121 · Paṭhamasamuddaninnasutta

[¶13] “Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶14] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] SN 45.127 · Slanting East

> Pali: SN 45.127 · Paṭhamapācīnaninnasutta

[¶17] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶18] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶19] > Pali: Paṭhamaṁ.

[¶20] SN 45.133 · Slanting to the Ocean

> Pali: SN 45.133 · Paṭhamasamuddaninnasutta

[¶21] “Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶22] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶23] > Pali: Paṭhamaṁ.

## 11. Abbreviated Texts on Diligence · SN 45.139–45.141–145

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/11/#p-N

[¶0] SN 45.139 · The Realized One

> Pali: SN 45.139 · Tathāgatasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

> Pali: “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶3] And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

> Pali: Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti.

[¶4] Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

> Pali: Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶5] And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

> Pali: Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti.

[¶6] Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

> Pali: Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶7] And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

> Pali: Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotīti.

[¶8] Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

> Pali: Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶9] And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. Evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 45.140 · Footprints

> Pali: SN 45.140 · Padasutta

[¶12] “The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

> Pali: “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶13] And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. … That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu appamatto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] SN 45.141–145 · A Roof Peak

> Pali: SN 45.141–145 · Kūṭādisutta

[¶16] “Mendicants, the rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way …”

> Pali: “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā; kūṭaṁ tāsaṁ aggamakkhāyati; evameva kho, bhikkhave …pe…

[¶17] (Tell in full as in the previous discourse.)

> Pali: (yathā heṭṭhimasuttantaṁ, evaṁ vitthāretabbaṁ.)

[¶18] > Pali: Tatiyaṁ.

[¶19] “Of all kinds of fragrant root, spikenard is said to be the best. …”

> Pali: “Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave …pe…

[¶20] > Pali: catutthaṁ.

[¶21] “Of all kinds of fragrant heartwood, red sandalwood is said to be the best. …”

> Pali: “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave …pe…

[¶22] > Pali: pañcamaṁ.

[¶23] “Of all kinds of fragrant flower, jasmine is said to be the best. …”

> Pali: “Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave …pe…

[¶24] > Pali: chaṭṭhaṁ.

[¶25] “All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. …”

> Pali: “Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; evameva kho, bhikkhave …pe…

[¶26] > Pali: sattamaṁ.

## 12. Hard Work · SN 45.150–45.160

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/12/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/12/#p-N

[¶0] SN 45.150 · Seeds

> Pali: SN 45.150 · Bījasutta

[¶1] “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities.

> Pali: “Seyyathāpi, bhikkhave, ye kecime bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti; evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesu.

[¶2] And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities.”

> Pali: Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesu? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vuḍḍhiṁ virūḷhiṁ vepullaṁ pāpuṇāti dhammesū”ti.

[¶3] > Pali: Dutiyaṁ.

[¶4] SN 45.151 · Dragons

> Pali: SN 45.151 · Nāgasutta

[¶5] “Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities.

> Pali: “Seyyathāpi, bhikkhave, himavantaṁ pabbatarājaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddaṁ otaranti, te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena; evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu.

[¶6] And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities.”

> Pali: Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.

[¶7] > Pali: Tatiyaṁ.

[¶8] SN 45.152 · Trees

> Pali: SN 45.152 · Rukkhasutta

[¶9] “Mendicants, suppose a tree slants, slopes, and inclines to the east. If it was cut off at the root, where would it fall?”

> Pali: “Seyyathāpi, bhikkhave, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro. So mūlacchinno katamena papateyyā”ti?

[¶10] “Sir, it would fall in the direction that it slants, slopes, and inclines.”

> Pali: “Yena, bhante, ninno yena poṇo yena pabbhāro”ti.

[¶11] “In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

> Pali: “Evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶12] And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] SN 45.153 · Pots

> Pali: SN 45.153 · Kumbhasutta

[¶15] “Mendicants, suppose a pot full of water is tipped over, so the water drains out and doesn’t go back in. In the same way, a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in.

> Pali: “Seyyathāpi, bhikkhave, kumbho nikkujjo vamateva udakaṁ, no paccāvamati; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati.

[¶16] And how does a mendicant who develops the noble eightfold path expel bad, unskillful qualities and not let them back in? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamatī”ti.

[¶17] > Pali: Pañcamaṁ.

[¶18] SN 45.154 · A Spike

> Pali: SN 45.154 · Sūkasutta

[¶19] “Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way.

> Pali: “Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhindissati lohitaṁ vā uppādessatīti—ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa.

[¶20] In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

> Pali: Evameva kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.

[¶21] And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti.

[¶22] > Pali: Chaṭṭhaṁ.

[¶23] SN 45.155 · The Sky

> Pali: SN 45.155 · Ākāsasutta

[¶24] “Mendicants, various winds blow in the sky. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. In the same way, when the noble eightfold path is developed and cultivated the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.

> Pali: “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti— puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti; evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.

[¶25] And how are they fully developed? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they’re fully developed.”

> Pali: Kathañca, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti.

[¶26] > Pali: Sattamaṁ.

[¶27] SN 45.156 · Storms (1st)

> Pali: SN 45.156 · Paṭhamameghasutta

[¶28] “Mendicants, in the last month of summer, when the dust and dirt is stirred up, a large storm out of season disperses and settles it on the spot. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot.

> Pali: “Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.

[¶29] How does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities on the spot? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.

[¶30] > Pali: Aṭṭhamaṁ.

[¶31] SN 45.157 · Storms (2nd)

> Pali: SN 45.157 · Dutiyameghasutta

[¶32] “Mendicants, when a large storm has blown up, a strong wind disperses and settles it as it proceeds. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed.

> Pali: “Seyyathāpi, bhikkhave, uppannaṁ mahāmeghaṁ, tamenaṁ mahāvāto antarāyeva antaradhāpeti vūpasameti; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti.

[¶33] And how does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities as they proceed? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasametī”ti.

[¶34] > Pali: Navamaṁ.

[¶35] SN 45.158 · A Ship

> Pali: SN 45.158 · Nāvāsutta

[¶36] “Mendicants, suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant develops and cultivates the noble eightfold path their fetters readily collapse and rot away.

> Pali: “Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabandhāya cha māsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni bandhanāni tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti, pūtikāni bhavanti; evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavanti.

[¶37] And how do they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away.”

> Pali: Kathañca, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavanti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto appakasireneva saṁyojanāni paṭippassambhanti, pūtikāni bhavantī”ti.

[¶38] > Pali: Dasamaṁ.

[¶39] SN 45.159 · A Guest House

> Pali: SN 45.159 · Āgantukasutta

[¶40] “Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. In the same way, a mendicant who develops and cultivates the noble eightfold path completely understands by direct knowledge the things that should be completely understood by direct knowledge. They give up by direct knowledge the things that should be given up by direct knowledge. They realize by direct knowledge the things that should be realized by direct knowledge. They develop by direct knowledge the things that should be developed by direct knowledge.

> Pali: “Seyyathāpi, bhikkhave, āgantukāgāraṁ. Tattha puratthimāyapi disāya āgantvā vāsaṁ kappenti, pacchimāyapi disāya āgantvā vāsaṁ kappenti, uttarāyapi disāya āgantvā vāsaṁ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṁ kappenti, khattiyāpi āgantvā vāsaṁ kappenti, brāhmaṇāpi āgantvā vāsaṁ kappenti, vessāpi āgantvā vāsaṁ kappenti, suddāpi āgantvā vāsaṁ kappenti; evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti …pe… ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti.

[¶41] And what are the things that should be completely understood by direct knowledge? It should be said: the five grasping aggregates. What five? That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge. And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge.

> Pali: Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Ime, bhikkhave, dhammā abhiññā pariññeyyā. Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca— ime, bhikkhave, dhammā abhiññā pahātabbā. Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca— ime, bhikkhave, dhammā abhiññā sacchikātabbā. Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca— ime, bhikkhave, dhammā abhiññā bhāvetabbā.

[¶42] And how does a mendicant develop the noble eightfold path in this way? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the eightfold path in this way.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto, ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti …pe… ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī”ti.

[¶43] > Pali: Ekādasamaṁ.

[¶44] SN 45.160 · A River

> Pali: SN 45.160 · Nadīsutta

[¶45] “Mendicants, suppose that, although the Ganges River slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges River slant, slope, and incline to the west!’

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti.

[¶46] What do you think, mendicants? Would they succeed?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?

[¶47] “No, sir. Why is that? The Ganges River slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

> Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. Yāvadeva pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.

[¶48] “In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their chief ministers, friends or colleagues, relatives or kin should invite them to accept wealth, saying: ‘Please, my man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It is quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

> Pali: “Evameva kho, bhikkhave, bhikkhuṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā ñātisālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanusaṁcarasi. Ehi, hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati.

[¶49] And how does a mendicant develop the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.

[¶50] > Pali: (Yadapi balakaraṇīyaṁ, tadapi vitthāretabbaṁ.)

[¶51] > Pali: Dvādasamaṁ.

[¶52] > Pali: Balakaraṇīyavaggo chaṭṭho.

[¶53] > Pali: Tassuddānaṁ

[¶54] > Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 13. Searches · SN 45.161–45.170

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/13/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/13/#p-N

[¶0] SN 45.161 · Searches

> Pali: SN 45.161 · Esanāsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶3] The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶4] This is the noble eightfold path that should be developed to directly know these three searches.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶5] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā kho, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶6] The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.

[¶7] This is the noble eightfold path that should be developed to directly know these three searches.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶8] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā kho, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶9] The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ.

[¶10] This is the noble eightfold path that should be developed to directly know these three searches.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶11] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā kho, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶12] The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.

[¶13] This is the noble eightfold path that should be developed to directly know these three searches.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶14] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶15] The noble eightfold path should be developed to completely understand …”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pariññāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶16] (Tell in full with “completely understand” instead of “directly know”.)

> Pali: (Yadapi abhiññā, tadapi pariññāya vitthāretabbaṁ.)

[¶17] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶18] The noble eightfold path should be developed to finish …”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ parikkhayāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶19] (Tell in full with “finish” instead of “directly know”.)

> Pali: (Yadapi abhiññā, tadapi parikkhayāya vitthāretabbaṁ.)

[¶20] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶21] The noble eightfold path should be developed to give up …”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …

[¶22] > Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶23] (Tell in full with “give up” instead of “directly know”.)

> Pali: (Yadapi abhiññā, tadapi pahānāya vitthāretabbaṁ.)

[¶24] > Pali: Paṭhamaṁ.

[¶25] SN 45.162 · Discriminations

> Pali: SN 45.162 · Vidhāsutta

[¶26] “Mendicants, there are three kinds of discrimination. What three? One discriminates, thinking that ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. These are the three kinds of discrimination.

> Pali: “Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā— imā kho, bhikkhave, tisso vidhā.

[¶27] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ vidhānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … imāsaṁ kho, bhikkhave tissannaṁ vidhānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶28] (Tell in full as in the section on searches.)

> Pali: (Yathā esanā, evaṁ vitthāretabbaṁ.)

[¶29] > Pali: Dutiyaṁ.

[¶30] SN 45.163 · Defilements

> Pali: SN 45.163 · Āsavasutta

[¶31] “Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.

> Pali: “Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo— ime kho, bhikkhave, tayo āsavā.

[¶32] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three defilements.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] SN 45.164 · States of Existence

> Pali: SN 45.164 · Bhavasutta

[¶35] “There are these three states of existence. What three? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence.

> Pali: “Tayome, bhikkhave, bhavā. Katame tayo? Kāmabhavo, rūpabhavo, arūpabhavo— ime kho, bhikkhave, tayo bhavā.

[¶36] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three states of existence.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ bhavānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶37] > Pali: Catutthaṁ.

[¶38] SN 45.165 · Forms of Suffering

> Pali: SN 45.165 · Dukkhatāsutta

[¶39] “Mendicants, there are these three forms of suffering. What three? The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering.

> Pali: “Tisso imā, bhikkhave, dukkhatā. Katamā tisso? Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— imā kho, bhikkhave, tisso dukkhatā.

[¶40] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three forms of suffering.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ dukkhatānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶41] > Pali: Pañcamaṁ.

[¶42] SN 45.166 · Kinds of Barrenness

> Pali: SN 45.166 · Khilasutta

[¶43] “Mendicants, there are these three kinds of barrenness. What three? Greed, hate, and delusion. These are the three kinds of barrenness.

> Pali: “Tayome, bhikkhave, khilā. Katame tayo? Rāgo khilo, doso khilo, moho khilo— ime kho, bhikkhave, tayo khilā.

[¶44] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of barrenness.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ khilānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶45] > Pali: Chaṭṭhaṁ.

[¶46] SN 45.167 · Stains

> Pali: SN 45.167 · Malasutta

[¶47] “Mendicants, there are these three stains. What three? Greed, hate, and delusion. These are the three stains.

> Pali: “Tīṇimāni, bhikkhave, malāni. Katamāni tīṇi? Rāgo malaṁ, doso malaṁ, moho malaṁ— imāni kho, bhikkhave, tīṇi malāni.

[¶48] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three stains.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ malānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶49] > Pali: Sattamaṁ.

[¶50] SN 45.168 · Troubles

> Pali: SN 45.168 · Nīghasutta

[¶51] “Mendicants, there are these three troubles. What three? Greed, hate, and delusion. These are the three troubles.

> Pali: “Tayome, bhikkhave, nīghā. Katame tayo? Rāgo nīgho, doso nīgho, moho nīgho— ime kho, bhikkhave, tayo nīghā.

[¶52] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three troubles.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ nīghānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶53] > Pali: Aṭṭhamaṁ.

[¶54] SN 45.169 · Feelings

> Pali: SN 45.169 · Vedanāsutta

[¶55] “Mendicants, there are these three feelings: What three? Pleasant, painful, and neutral feeling. These are the three feelings.

> Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā.

[¶56] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three feelings.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶57] > Pali: Navamaṁ.

[¶58] SN 45.170 · Craving

> Pali: SN 45.170 · Taṇhāsutta

[¶59] “Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving for continued existence, and craving for nonexistence. These are the three cravings.

> Pali: “Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā— imā kho, bhikkhave, tisso taṇhā.

[¶60] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ taṇhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶61] This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ taṇhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶62] > Pali: Dasamaṁ.

[¶63] Thirst

> Pali: Tasināsutta

[¶64] “Mendicants, there are these three thirsts. What three? Thirst for sensual pleasures, thirst to continue existence, and thirst to end existence.

> Pali: “Tisso imā, bhikkhave, tasinā. Katamā tisso? Kāmatasinā, bhavatasinā, vibhavatasinā.

[¶65] For the direct knowledge, complete understanding, finishing, and giving up of these three thirsts … … which culminates in the removal of greed, hate, and delusion. … whose objective, destination, and culmination is freedom from death. … which slants, slopes, and inclines to extinguishment.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ tasinānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe…. rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …pe… nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.

[¶66] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three thirsts.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ tasinānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶67] > Pali: Ekādasamaṁ.

[¶68] > Pali: Esanāvaggo sattamo.

[¶69] > Pali: Tassuddānaṁ

[¶70] > Pali: Esanā vidhā āsavo,
bhavo ca dukkhatā khilā;
Malaṁ nīgho ca vedanā,
dve taṇhā tasināya cāti.

## 14. Floods · SN 45.171–45.180

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/14/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/14/#p-N

[¶0] SN 45.171 · Floods

> Pali: SN 45.171 · Oghasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods.

> Pali: “Cattārome, bhikkhave, oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjogho— ime kho, bhikkhave, cattāro oghā.

[¶3] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four floods.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ oghānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶4] (Tell in full as in the section on searches.)

> Pali: (Yathā esanā, evaṁ vitthāretabbaṁ.)

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 45.172 · Yokes

> Pali: SN 45.172 · Yogasutta

[¶7] “Mendicants, there are these four yokes. What four? The yokes of sensual pleasures, future lives, views, and ignorance. These are the four yokes.

> Pali: “Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo avijjāyogo— ime kho, bhikkhave, cattāro yogā.

[¶8] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four yokes.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ yogānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] SN 45.173 · Grasping

> Pali: SN 45.173 · Upādānasutta

[¶11] “Mendicants, there are these four kinds of grasping. What four? Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.

> Pali: “Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ— imāni kho, bhikkhave, cattāri upādānāni.

[¶12] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ upādānānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] SN 45.174 · Personal Ties

> Pali: SN 45.174 · Ganthasutta

[¶15] “Mendicants, there are these four ties. What four? The personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth. These are the four ties.

> Pali: “Cattārome, bhikkhave, ganthā. Katame cattāro? Abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho— ime kho, bhikkhave, cattāro ganthā.

[¶16] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four ties.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ ganthānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶17] > Pali: Catutthaṁ.

[¶18] SN 45.175 · Tendencies

> Pali: SN 45.175 · Anusayasutta

[¶19] “Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance. These are the seven underlying tendencies.

> Pali: “Sattime, bhikkhave, anusayā. Katame satta? Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo— ime kho, bhikkhave, sattānusayā.

[¶20] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these seven underlying tendencies.”

> Pali: Imesaṁ kho, bhikkhave, sattannaṁ anusayānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶21] > Pali: Pañcamaṁ.

[¶22] SN 45.176 · Kinds of Sensual Stimulation

> Pali: SN 45.176 · Kāmaguṇasutta

[¶23] “Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

> Pali: “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, bhikkhave, pañca kāmaguṇā.

[¶24] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five kinds of sensual stimulation.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ kāmaguṇānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶25] > Pali: Chaṭṭhaṁ.

[¶26] SN 45.177 · Hindrances

> Pali: SN 45.177 · Nīvaraṇasutta

[¶27] “Mendicants, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances.

> Pali: “Pañcimāni, bhikkhave, nīvaraṇāni. Katamāni pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— imāni kho, bhikkhave, pañca nīvaraṇāni.

[¶28] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five hindrances.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶29] > Pali: Sattamaṁ.

[¶30] SN 45.178 · Grasping Aggregates

> Pali: SN 45.178 · Upādānakkhandhasutta

[¶31] “Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates.

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, bhikkhave, pañcupādānakkhandhā.

[¶32] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five grasping aggregates.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶33] > Pali: Aṭṭhamaṁ.

[¶34] SN 45.179 · Lower Fetters

> Pali: SN 45.179 · Orambhāgiyasutta

[¶35] “Mendicants, there are five lower fetters. What five? Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

> Pali: “Pañcimāni, bhikkhave, orambhāgiyāni saṁyojanāni. Katamāni pañca? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— imāni kho, bhikkhave, pañcorambhāgiyāni saṁyojanāni.

[¶36] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five lowers fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶37] > Pali: Navamaṁ.

[¶38] SN 45.180 · Higher Fetters

> Pali: SN 45.180 · Uddhambhāgiyasutta

[¶39] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶40] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶41] This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabboti.

[¶42] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶43] The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion …” “… whose objective, destination, and culmination is freedom from death …” “… which slant, slope, and incline to extinguishment.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ … amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ … nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.

[¶44] This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

[¶45] > Pali: Dasamaṁ.

[¶46] > Pali: Oghavaggo aṭṭhamo.

[¶47] > Pali: Tassuddānaṁ

[¶48] > Pali: Ogho yogo upādānaṁ,
ganthaṁ anusayena ca;
Kāmaguṇā nīvaraṇaṁ,
khandhā oruddhambhāgiyāti.

[¶49] > Pali: vagguddānaṁ

[¶50] > Pali: Avijjāvaggo paṭhamo,
dutiyaṁ vihāraṁ vuccati;
Micchattaṁ tatiyo vaggo,
catutthaṁ paṭipanneneva.

[¶51] > Pali: Titthiyaṁ pañcamo vaggo,
chaṭṭho sūriyena ca;
Bahukate sattamo vaggo,
uppādo aṭṭhamena ca.

[¶52] > Pali: Divasavaggo navamo,
Dasamo appamādena ca;
Ekādasabalavaggo,
Dvādasa esanā pāḷiyaṁ;
Oghavaggo bhavati terasāti.

[¶53] The Linked Discourses on the Path, the first section.

> Pali: Maggasaṁyuttaṁ paṭhamaṁ.

## 15. Mountains · SN 46.1–46.9

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/15/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/15/#p-N

[¶0] SN 46.1 · The Himalaya

> Pali: SN 46.1 · Himavantasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.

> Pali: “Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;

[¶3] In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities. And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?

> Pali: evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu. Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?

[¶4] It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.

> Pali: Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;

[¶5] They develop the awakening factor of investigation of principles …

> Pali: dhammavicayasambojjhaṅgaṁ bhāveti …pe…

[¶6] They develop the awakening factor of energy …

> Pali: vīriyasambojjhaṅgaṁ bhāveti …pe…

[¶7] They develop the awakening factor of rapture …

> Pali: pītisambojjhaṅgaṁ bhāveti …pe…

[¶8] They develop the awakening factor of tranquility …

> Pali: passaddhisambojjhaṅgaṁ bhāveti …pe…

[¶9] They develop the awakening factor of immersion …

> Pali: samādhisambojjhaṅgaṁ bhāveti …pe…

[¶10] They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.

> Pali: upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶11] That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.

[¶12] > Pali: Paṭhamaṁ.

[¶13] SN 46.2 · The Body

> Pali: SN 46.2 · Kāyasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶15] “Mendicants, this body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

> Pali: “Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

[¶16] And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, subhanimittaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

[¶17] And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of aversion. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

[¶18] And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to them fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

[¶19] And what fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow? There is the unsettled mind. Frequent irrational application of mind to that fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

[¶20] And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow? There are things that are grounds for doubt. Frequent irrational application of mind to them fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

[¶21] This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

> Pali: Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

[¶22] This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the seven awakening factors are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

> Pali: Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

[¶23] And what fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of mindfulness. Frequent rational application of mind to them fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶24] And what fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. Frequent rational application of mind to them fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶25] And what fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶26] And what fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of rapture. Frequent rational application of mind to them fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶27] And what fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it? There is tranquility of the body and of the mind. Frequent rational application of mind to that fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyapassaddhi, cittapassaddhi. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶28] And what fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it? There are things that are the basis of serenity and freedom from distraction. Frequent rational application of mind to them fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶29] And what fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of equanimity. Frequent rational application of mind to them fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

[¶30] This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the seven awakening factors are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.”

> Pali: Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko, āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā, āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī”ti.

[¶31] > Pali: Dutiyaṁ.

[¶32] SN 46.3 · Ethics

> Pali: SN 46.3 · Sīlasutta

[¶33] “Mendicants, when a mendicant is accomplished in ethics, immersion, knowledge, freedom, or the knowledge and vision of freedom, even the sight of them is very helpful, I say. Even to hear them, approach them, pay homage to them, recollect them, or go forth following them is very helpful, I say. Why is that? Because after hearing the teaching of such mendicants, a mendicant will live withdrawn in both body and mind, as they recollect and think about that teaching.

> Pali: “Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; savanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; upasaṅkamanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; payirupāsanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; anussatimpāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi; anupabbajjampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi. Taṁ kissa hetu? Tathārūpānaṁ, bhikkhave, bhikkhūnaṁ dhammaṁ sutvā dvayena vūpakāsena vūpakaṭṭho viharati—kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi.

[¶34] At such a time, a mendicant has initiated the awakening factor of mindfulness; they develop it and perfect it. As they live mindfully in this way they investigate, explore, and inquire into that teaching with wisdom.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati.

[¶35] At such a time, a mendicant has initiated the awakening factor of investigation of principles; they develop it and perfect it. As they investigate principles with wisdom in this way their energy is roused up and unflagging.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.

[¶36] At such a time, a mendicant has initiated the awakening factor of energy; they develop it and perfect it. When they’re energetic, rapture not of the flesh arises.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Āraddhavīriyassa uppajjati pīti nirāmisā.

[¶37] At such a time, a mendicant has initiated the awakening factor of rapture; they develop it and perfect it. When the mind is full of rapture, the body and mind become tranquil.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Pītimanassa kāyopi passambhati, cittampi passambhati.

[¶38] At such a time, a mendicant has initiated the awakening factor of tranquility; they develop it and perfect it. When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Passaddhakāyassa sukhino cittaṁ samādhiyati.

[¶39] At such a time, a mendicant has initiated the awakening factor of immersion; they develop it and perfect it. They closely watch over that mind immersed in samādhi.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.

[¶40] At such a time, a mendicant has initiated the awakening factor of equanimity; they develop it and perfect it.

> Pali: Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶41] When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next. If not, with the ending of the five lower fetters they’re extinguished upon landing. If not, with the ending of the five lower fetters they’re extinguished without extra effort. If not, with the ending of the five lower fetters they’re extinguished with extra effort. If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect.”

> Pali: Evaṁ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṁ bahulīkatesu satta phalā sattānisaṁsā pāṭikaṅkhā. Katame satta phalā sattānisaṁsā? Diṭṭheva dhamme paṭikacca aññaṁ ārādheti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. Evaṁ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṁ bahulīkatesu ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.

[¶42] > Pali: Tatiyaṁ.

[¶43] SN 46.4 · Clothes

> Pali: SN 46.4 · Vatthasutta

[¶44] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhavo”ti.

[¶45] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶46] “There are these seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors.

> Pali: “Sattime, āvuso, bojjhaṅgā. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo— ime kho, āvuso, satta bojjhaṅgā.

[¶47] In the morning, I meditate on whichever of these seven awakening factors I want. At midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides in me I understand the specific reason it subsides. … If it’s the awakening factor of equanimity, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides.

> Pali: Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.

[¶48] Suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they’d don whatever pair of garments they wanted. At midday, and in the evening, they’d don whatever pair of garments they wanted.

> Pali: Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya majjhanhikaṁ samayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikaṁ samayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya.

[¶49] In the same way, in the morning, at midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides. … If it’s the awakening factor of equanimity, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides.”

> Pali: Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ, tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī”ti.

[¶50] > Pali: Catutthaṁ.

[¶51] SN 46.5 · A Monk

> Pali: SN 46.5 · Bhikkhusutta

[¶52] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶53] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the ‘awakening factors’. How are the awakening factors defined?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?

[¶54] “Mendicant, they’re called awakening factors because they lead to awakening.

> Pali: “Bodhāya saṁvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti.

[¶55] A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. As they develop the seven awakening factors, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: Idha, bhikkhu, satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

[¶56] They’re called awakening factors because they lead to awakening.”

> Pali: Bodhāya saṁvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] SN 46.6 · Kuṇḍaliya

> Pali: SN 46.6 · Kuṇḍaliyasutta

[¶59] At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:

[¶60] “Worthy Gotama, I like to hang around the monasteries and visit the assemblies. When I’ve finished breakfast, it’s my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does the worthy Gotama live for?”

> Pali: “ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti— ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?

[¶61] “The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”

> Pali: “Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti.

[¶62] “But what things must be developed and cultivated in order to fulfill knowledge and freedom?”

> Pali: “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti?

[¶63] “The seven awakening factors.”

> Pali: “Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

[¶64] “But what things must be developed and cultivated in order to fulfill the seven awakening factors?”

> Pali: “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?

[¶65] “The four kinds of mindfulness meditation.”

> Pali: “Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.

[¶66] “But what things must be developed and cultivated in order to fulfill the four kinds of mindfulness meditation?”

> Pali: “Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?

[¶67] “The three kinds of good conduct.”

> Pali: “Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.

[¶68] “But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?”

> Pali: “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?

[¶69] “Sense restraint.

> Pali: “Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.

[¶70] And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct? A mendicant sees an agreeable sight with their eyes. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they see a disagreeable sight they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered. Their mind and body are steady internally, well settled and well freed.

> Pali: Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

[¶71] Furthermore, a mendicant hears an agreeable sound with their ears … smells an agreeable odor with their nose … tastes an agreeable flavor with their tongue … encounters an agreeable touch with their body … knows an agreeable idea with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they know a disagreeable idea they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered. Their mind and body are steady internally, well settled and well freed.

> Pali: Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

[¶72] When a mendicant’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights, sounds, smells, tastes, touches, and ideas. That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.

> Pali: Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.

[¶73] And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind. That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

> Pali: Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

[¶74] And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

> Pali: Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.

[¶75] And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

> Pali: Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

[¶76] When he said this, the wanderer Kuṇḍaliya said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶77] > Pali: Chaṭṭhaṁ.

[¶78] SN 46.7 · A Bungalow

> Pali: SN 46.7 · Kūṭāgārasutta

[¶79] “Mendicants, the rafters of a bungalow all slant, slope, and incline to the peak. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶80] And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶81] > Pali: Sattamaṁ.

[¶82] SN 46.8 · With Upavāṇa

> Pali: SN 46.8 · Upavānasutta

[¶83] At one time the venerables Upavāṇa and Sāriputta were staying near Kosambī in Ghosita’s monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Upavāṇa and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Upavāṇa:

> Pali: Ekaṁ samayaṁ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṁ viharanti ghositārāme. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ upavānaṁ etadavoca:

[¶84] “Reverend Upavāṇa, can a mendicant know that by investigating inside themselves, the seven awakening factors have been properly implemented so that they lead to living at ease?”

> Pali: “Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti?

[¶85] “They can, Reverend Sāriputta.

> Pali: “Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti.

[¶86] As a mendicant rouses up the awakening factor of mindfulness, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’ …

> Pali: “Satisambojjhaṅgaṁ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṁ, thinamiddhañca me susamūhataṁ, uddhaccakukkuccañca me suppaṭivinītaṁ, āraddhañca me vīriyaṁ, aṭṭhiṁ katvā manasi karomi, no ca līnan’ti …pe…

[¶87] As they rouse up the awakening factor of equanimity, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’

> Pali: upekkhāsambojjhaṅgaṁ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṁ, thinamiddhañca me susamūhataṁ, uddhaccakukkuccañca me suppaṭivinītaṁ, āraddhañca me vīriyaṁ, aṭṭhiṁ katvā manasi karomi, no ca līnan’”ti.

[¶88] That’s how a mendicant can know that by investigating inside themselves, the seven awakening factors are properly implemented so that they lead to living at ease.”

> Pali: “Evaṁ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti.

[¶89] > Pali: Aṭṭhamaṁ.

[¶90] SN 46.9 · Arisen (1st)

> Pali: SN 46.9 · Paṭhamauppannasutta

[¶91] “Mendicants, these seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

> Pali: “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.

[¶92] > Pali: Navamaṁ.

## 16. Sick · SN 46.11–46.19

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/16/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/16/#p-N

[¶0] SN 46.11 · Living Creatures

> Pali: SN 46.11 · Pāṇasutta

[¶1] “Mendicants, whatever living creatures engage in the four postures— sometimes walking, sometimes standing, sometimes sitting, sometimes lying down—all do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics.

> Pali: “Seyyathāpi, bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti— kālena gamanaṁ, kālena ṭhānaṁ, kālena nisajjaṁ, kālena seyyaṁ, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.

[¶2] And how does a mendicant develop the seven awakening factors depending on and grounded on ethics? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics.”

> Pali: Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 46.12 · The Simile of the Sun (1st)

> Pali: SN 46.12 · Paṭhamasūriyūpamasutta

[¶5] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way, for a mendicant good friendship is the forerunner and harbinger of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ nimittaṁ, yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

[¶6] And how does a mendicant with good friends develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the seven awakening factors.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 46.13 · The Simile of the Sun (2nd)

> Pali: SN 46.13 · Dutiyasūriyūpamasutta

[¶9] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way, for a mendicant rational application of mind is the forerunner and harbinger of the arising of the seven awakening factors. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikāro. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

[¶10] And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 46.14 · Sick (1st)

> Pali: SN 46.14 · Paṭhamagilānasutta

[¶13] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahākassapaṁ etadavoca:

[¶14] “I hope you’re keeping well, Kassapa, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: “Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶15] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶16] “Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

> Pali: “Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶17] “Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!”

> Pali: “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā”ti.

[¶18] That is what the Buddha said. Satisfied, Venerable Mahākassapa approved what the Buddha said. And that’s how he recovered from that illness.

> Pali: Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṁ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā. Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti.

[¶19] > Pali: Catutthaṁ.

[¶20] SN 46.15 · Sick (2nd)

> Pali: SN 46.15 · Dutiyagilānasutta

[¶21] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahāmoggallāna was staying on the Vulture’s Peak Mountain, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Moggallāna, sat down on the seat spread out, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca:

[¶22] “I hope you’re keeping well, Moggallāna, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: “Kacci te, moggallāna, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶23] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶24] “Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

> Pali: “Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶25] “Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!”

> Pali: “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā”ti.

[¶26] That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said. And that’s how he recovered from that illness.

> Pali: Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandi. Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā. Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti.

[¶27] > Pali: Pañcamaṁ.

[¶28] SN 46.16 · Sick (3rd)

> Pali: SN 46.16 · Tatiyagilānasutta

[¶29] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time he was sick, suffering, gravely ill. Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahācundaṁ bhagavā etadavoca:

[¶30] “Cunda, express your understanding of the awakening factors.”

> Pali: “paṭibhantu taṁ, cunda, bojjhaṅgā”ti.

[¶31] “Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

> Pali: “Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶32] “Indeed, Cunda, these are awakening factors! Indeed, Cunda, these are awakening factors!”

> Pali: “Taggha, cunda, bojjhaṅgā; taggha, cunda, bojjhaṅgā”ti.

[¶33] That is what Cunda said, and the Teacher concurred. And that’s how the Buddha recovered from that illness.

> Pali: Idamavocāyasmā cundo. Samanuñño satthā ahosi. Vuṭṭhahi ca bhagavā tamhā ābādhā. Tathāpahīno ca bhagavato so ābādho ahosīti.

[¶34] > Pali: Chaṭṭhaṁ.

[¶35] SN 46.17 · Going to the Far Shore

> Pali: SN 46.17 · Pāraṅgamasutta

[¶36] “Mendicants, when these seven awakening factors are developed and cultivated they lead to going from the near shore to the far shore. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors, when developed and cultivated, lead to going from the near shore to the far shore.

> Pali: “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantīti.

[¶37] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶38] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶39] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
viveke yattha dūramaṁ.

[¶40] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶41] And those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping—
with defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānappaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶42] > Pali: Sattamaṁ.

[¶43] SN 46.18 · Missed Out

> Pali: SN 46.18 · Viraddhasutta

[¶44] “Mendicants, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering.”

> Pali: “Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti.

[¶45] > Pali: Aṭṭhamaṁ.

[¶46] SN 46.19 · Noble

> Pali: SN 46.19 · Ariyasutta

[¶47] “Mendicants, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

> Pali: “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti.

[¶48] > Pali: Navamaṁ.

## 17. With Udāyī · SN 46.21–46.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/17/#p-N

[¶0] SN 46.21 · To Awakening

> Pali: SN 46.21 · Bodhāyasutta

[¶1] Then a mendicant went up to the Buddha … and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶2] “Sir, they speak of the ‘awakening factors’. How are the awakening factors defined?”

> Pali: “‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?

[¶3] “Mendicant, they’re called awakening factors because they lead to awakening. A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They’re called awakening factors because they lead to awakening.”

> Pali: “‘Bodhāya saṁvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. ‘Bodhāya saṁvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 46.22 · A Teaching on the Awakening Factors

> Pali: SN 46.22 · Bojjhaṅgadesanāsutta

[¶6] “Mendicants, I will teach you the seven awakening factors. Listen …

> Pali: “Satta vo, bhikkhave, bojjhaṅge desessāmi; taṁ suṇātha.

[¶7] And what are the seven awakening factors? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors.”

> Pali: Katame ca, bhikkhave, satta bojjhaṅgā? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta bojjhaṅgā”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 46.23 · Grounds

> Pali: SN 46.23 · Ṭhāniyasutta

[¶10] “Mendicants, when you frequently apply the mind to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for ill will, ill will arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for doubt, doubt arises, and once arisen it increases and grows.

> Pali: “Kāmarāgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati. Byāpādaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati. Thinamiddhaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati. Uddhaccakukkuccaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati. Vicikicchāṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati.

[¶11] When you frequently apply the mind to things that are grounds for the awakening factor of mindfulness, the awakening factor of mindfulness arises, and once arisen it’s fully developed. … When you frequently apply the mind to things that are grounds for the awakening factor of equanimity, the awakening factor of equanimity arises, and once arisen it’s fully developed.”

> Pali: Satisambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… upekkhāsambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] SN 46.24 · Irrational Application of Mind

> Pali: SN 46.24 · Ayonisomanasikārasutta

[¶14] “Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow. And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity don’t arise, or if they’ve already arisen, they cease.

> Pali: “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati …pe… anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.

[¶15] When you apply the mind rationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt don’t arise, or if they’ve already arisen they’re given up.

> Pali: Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati; anuppannañceva thinamiddhaṁ nuppajjati, uppannañca thinamiddhaṁ pahīyati; anuppannañceva uddhaccakukkuccaṁ nuppajjati, uppannañca uddhaccakukkuccaṁ pahīyati; anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.

[¶16] And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they’ve arisen, they’re fully developed.”

> Pali: Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti.

[¶17] > Pali: Catutthaṁ.

[¶18] SN 46.25 · Non-decline

> Pali: SN 46.25 · Aparihāniyasutta

[¶19] “Mendicants, I will teach you seven principles that prevent decline. Listen …

> Pali: “Satta vo, bhikkhave, aparihāniye dhamme desessāmi; taṁ suṇātha.

[¶20] And what are the seven principles that prevent decline? They are the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven principles that prevent decline.”

> Pali: Katame ca, bhikkhave, satta aparihāniyā dhammā? Yadidaṁ— satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta aparihāniyā dhammā”ti.

[¶21] > Pali: Pañcamaṁ.

[¶22] SN 46.26 · The Ending of Craving

> Pali: SN 46.26 · Taṇhakkhayasutta

[¶23] “Mendicants, you should develop the path and the practice that leads to the ending of craving. And what is the path and the practice that leads to the ending of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.” When he said this, Udāyī said to him:

> Pali: “Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṁvattati, taṁ maggaṁ taṁ paṭipadaṁ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṁvattati? Yadidaṁ— satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo”ti. Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:

[¶24] “Sir, how are the seven awakening factors developed and cultivated so as to lead to the ending of craving?”

> Pali: “kathaṁ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṁ bahulīkatā taṇhakkhayāya saṁvattantī”ti?

[¶25] “Udāyī, it’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up. …

> Pali: “Idha, udāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. Tassa satisambojjhaṅgaṁ bhāvayato vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ taṇhā pahīyati. Taṇhāya pahānā kammaṁ pahīyati. Kammassa pahānā dukkhaṁ pahīyati …pe…

[¶26] A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up.

> Pali: upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. Tassa upekkhāsambojjhaṅgaṁ bhāvayato vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ taṇhā pahīyati taṇhāya pahānā kammaṁ pahīyati. Kammassa pahānā dukkhaṁ pahīyati.

[¶27] And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.”

> Pali: Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti.

[¶28] > Pali: Chaṭṭhaṁ.

[¶29] SN 46.27 · The Cessation of Craving

> Pali: SN 46.27 · Taṇhānirodhasutta

[¶30] “Mendicants, you should develop the path and the practice that leads to the cessation of craving. And what is the path and the practice that leads to the cessation of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to the cessation of craving?

> Pali: “Yo, bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṁvattati, taṁ maggaṁ taṁ paṭipadaṁ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṁvattati? Yadidaṁ— satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā taṇhānirodhāya saṁvattanti?

[¶31] It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is how the seven awakening factors are developed and cultivated so as to lead to the cessation of craving.”

> Pali: Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā taṇhānirodhāya saṁvattantī”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] SN 46.28 · Helping Penetration

> Pali: SN 46.28 · Nibbedhabhāgiyasutta

[¶34] “Mendicants, I will teach you a path that helps penetration. Listen …

> Pali: “Nibbedhabhāgiyaṁ vo, bhikkhave, maggaṁ desessāmi; taṁ suṇātha.

[¶35] And what is the path that helps penetration? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.” When he said this, Udāyī said to him:

> Pali: Katamo ca, bhikkhave, nibbedhabhāgiyo maggo? Yadidaṁ— satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo”ti. Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:

[¶36] “Sir, how are the seven awakening factors developed and cultivated so as to lead to penetration?”

> Pali: “kathaṁ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṁ bahulīkatā nibbedhāya saṁvattantī”ti?

[¶37] “Udāyī, it’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of mindfulness, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time. …

> Pali: “Idha, udāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. So satisambojjhaṅgaṁ bhāvitena cittena anibbiddhapubbaṁ appadālitapubbaṁ lobhakkhandhaṁ nibbijjhati padāleti; anibbiddhapubbaṁ appadālitapubbaṁ dosakkhandhaṁ nibbijjhati padāleti; anibbiddhapubbaṁ appadālitapubbaṁ mohakkhandhaṁ nibbijjhati padāleti …pe…

[¶38] A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of equanimity, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time.

> Pali: upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ vipulaṁ mahaggataṁ appamāṇaṁ abyāpajjaṁ. So upekkhāsambojjhaṅgaṁ bhāvitena cittena anibbiddhapubbaṁ appadālitapubbaṁ lobhakkhandhaṁ nibbijjhati padāleti; anibbiddhapubbaṁ appadālitapubbaṁ dosakkhandhaṁ nibbijjhati padāleti; anibbiddhapubbaṁ appadālitapubbaṁ mohakkhandhaṁ nibbijjhati padāleti.

[¶39] This is how are the seven awakening factors are developed and cultivated so as to lead to penetration.”

> Pali: Evaṁ bhāvitā kho, udāyi, satta bojjhaṅgā evaṁ bahulīkatā nibbedhāya saṁvattantī”ti.

[¶40] > Pali: Aṭṭhamaṁ.

[¶41] SN 46.29 · One Thing

> Pali: SN 46.29 · Ekadhammasutta

[¶42] “Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that tighten the fetters like the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that tighten the fetters?

> Pali: “Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yo evaṁ bhāvito bahulīkato saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattati, yathayidaṁ, bhikkhave, satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattanti?

[¶43] It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that tighten the fetters.

> Pali: Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattanti.

[¶44] And what are the things that tighten the fetters? The eye is something that tightens the fetters. This is where these fetters, shackles, and attachments arise. The ear … nose … tongue … body … mind is something that tightens the fetters. This is where these fetters, shackles, and attachments arise. These are called the things that tighten the fetters.”

> Pali: Katame ca, bhikkhave, saṁyojanīyā dhammā? Cakkhu, bhikkhave, saṁyojanīyo dhammo. Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe… jivhā saṁyojanīyā dhammā. Etthete uppajjanti saṁyojanavinibandhā ajjhosānā …pe… mano saṁyojanīyo dhammo. Etthete uppajjanti saṁyojanavinibandhā ajjhosānā. Ime vuccanti, bhikkhave, saṁyojanīyā dhammā”ti.

[¶45] > Pali: Navamaṁ.

[¶46] SN 46.30 · With Udāyī

> Pali: SN 46.30 · Udāyisutta

[¶47] At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. Then Venerable Udāyī went up to the Buddha … and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sumbhesu viharati setakaṁ nāma sumbhānaṁ nigamo. Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca:

[¶48] “It’s incredible, sir, it’s amazing! How helpful my fondness and respect for the Buddha have been, and my sense of conscience and prudence. For when I was still a layman, I wasn’t helped much by the teaching or the Saṅgha. But when I considered my fondness and respect for the Buddha, and my sense of conscience and prudence, I went forth from the lay life to homelessness. The Buddha taught me the Dhamma: ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṁ dhammena abahukato saṅghena. So khvāhaṁ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṁ pabbajito. Tassa me bhagavā dhammaṁ desesi: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

[¶49] Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I comprehended the teaching, sir, I acquired the path. This, when developed and cultivated by me meditating in just such a way, will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: So khvāhaṁ, bhante, suññāgāragato imesaṁ pañcupādānakkhandhānaṁ ukkujjāvakujjaṁ samparivattento ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi.

[¶50] I acquired the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Each of these, when developed and cultivated by me meditating in just such a way, will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the path that I acquired which, when developed and cultivated by me meditating in just such a way, will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi …pe… upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi. Ayaṁ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmī”ti.

[¶51] “Good, good, Udāyī! For that is indeed the path that you acquired which, when developed and cultivated by you meditating in just such a way, will bring you to such a state that you will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: “Sādhu sādhu, udāyi. Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathā tvaṁ: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissasī”ti.

[¶52] > Pali: Dasamaṁ.

[¶53] > Pali: Udāyivaggo tatiyo.

[¶54] > Pali: Tassuddānaṁ

[¶55] > Pali: Bodhāya desanā ṭhānā,
ayoniso cāparihānī;
Khayo nirodho nibbedho,
ekadhammo udāyināti.

## 18. Hindrances · SN 46.31–46.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/18/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/18/#p-N

[¶0] SN 46.31 · Skillful (1st)

> Pali: SN 46.31 · Paṭhamakusalasutta

[¶1] “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the seven awakening factors.

> Pali: “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. Appamattassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

[¶2] And how does a diligent mendicant develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a diligent mendicant develops and cultivates the seven awakening factors.”

> Pali: Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 46.32 · Skillful (2nd)

> Pali: SN 46.32 · Dutiyakusalasutta

[¶5] “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

> Pali: “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṁ dhammānaṁ aggamakkhāyati. Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

[¶6] And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.”

> Pali: Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 46.33 · Corruptions

> Pali: SN 46.33 · Upakkilesasutta

[¶9] “Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

> Pali: “Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. Katame pañca? Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. Lohaṁ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ …pe… tipu, bhikkhave, jātarūpassa upakkileso …pe… sīsaṁ, bhikkhave, jātarūpassa upakkileso …pe… sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.

[¶10] In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.”

> Pali: Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya. Katame pañca? Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāya …pe… ime kho, bhikkhave, pañca cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṁ khayāyā”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 46.34 · Not Corruptions

> Pali: SN 46.34 · Anupakkilesasutta

[¶13] “Mendicants, these seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

> Pali: “Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti.

[¶14] > Pali: Catutthaṁ.

[¶15] SN 46.35 · Irrational Application of Mind

> Pali: SN 46.35 · Ayonisomanasikārasutta

[¶16] “Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.”

> Pali: “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti.

[¶17] > Pali: Pañcamaṁ.

[¶18] > Pali: Yonisomanasikārasutta

[¶19] “Mendicants, when you apply the mind rationally, the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they’ve arisen, they’re fully developed.”

> Pali: “Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti.

[¶20] > Pali: Chaṭṭhaṁ.

[¶21] SN 46.36 · Growth

> Pali: SN 46.36 · Buddhisutta

[¶22] “Mendicants, when the seven awakening factors are developed and cultivated they lead to growth and progress. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they lead to growth and progress.”

> Pali: “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṁvattanti. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṁvattantī”ti.

[¶23] > Pali: Sattamaṁ.

[¶24] SN 46.37 · Obstacles

> Pali: SN 46.37 · Āvaraṇanīvaraṇasutta

[¶25] “Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.

> Pali: “Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso upakkilesaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso upakkilesaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.

[¶26] There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

> Pali: Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantīti.

[¶27] SN 46.38 · Without Obstacles

> Pali: SN 46.38 · Anīvaraṇasutta

[¶28] “Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.

> Pali: Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti.

[¶29] What are the five hindrances that are absent? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances that are absent.

> Pali: Katame pañca nīvaraṇā tasmiṁ samaye na honti? Kāmacchandanīvaraṇaṁ tasmiṁ samaye na hoti, byāpādanīvaraṇaṁ tasmiṁ samaye na hoti, thinamiddhanīvaraṇaṁ tasmiṁ samaye na hoti, uddhaccakukkuccanīvaraṇaṁ tasmiṁ samaye na hoti, vicikicchānīvaraṇaṁ tasmiṁ samaye na hoti. Imassa pañca nīvaraṇā tasmiṁ samaye na honti.

[¶30] And what are the seven awakening factors that are fully developed? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that are fully developed. Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.”

> Pali: Katame satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti? Satisambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati …pe… upekkhāsambojjhaṅgo tasmiṁ samaye bhāvanāpāripūriṁ gacchati. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti. Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchantī”ti.

[¶31] > Pali: Aṭṭhamaṁ.

[¶32] SN 46.39 · Trees

> Pali: SN 46.39 · Rukkhasutta

[¶33] “Mendicants, there are large trees with tiny seeds and big bodies, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall. And what are those large trees with tiny seeds and big bodies? The peepal, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and white fig. These are the large trees with tiny seeds and big bodies, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.

> Pali: “Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti? Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano— ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṁ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti.

[¶34] In the same way, take a certain gentleman who has gone forth from the lay life to homelessness, abandoning sensual pleasures. But beset by sensual pleasures that are similar, or even worse, he breaks apart, collapses, and falls.

> Pali: Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.

[¶35] There are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

> Pali: Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

[¶36] These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

> Pali: Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti.

[¶37] > Pali: Navamaṁ.

[¶38] SN 46.40 · Hindrances

> Pali: SN 46.40 · Nīvaraṇasutta

[¶39] “Mendicants, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment.

> Pali: “Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. Katame pañca? Kāmacchandanīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. Byāpādanīvaraṇaṁ, bhikkhave …pe… thinamiddhanīvaraṇaṁ, bhikkhave …pe… uddhaccakukkuccanīvaraṇaṁ, bhikkhave …pe… vicikicchānīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā.

[¶40] These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment.”

> Pali: Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā. Katame satta? Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko …pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko. Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā”ti.

[¶41] > Pali: Dasamaṁ.

[¶42] > Pali: Nīvaraṇavaggo catuttho.

[¶43] > Pali: Tassuddānaṁ

[¶44] > Pali: Dve kusalā kilesā ca,
Dve yoniso ca buddhi ca;
Āvaraṇā nīvaraṇā rukkhaṁ,
Nīvaraṇañca te dasāti.

## 19. A Wheel-Turning Monarch · SN 46.41–46.48

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/19/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/19/#p-N

[¶0] SN 46.41 · Discriminations

> Pali: SN 46.41 · Vidhāsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, all the ascetics and brahmins in the past who have given up the three discriminations have done so by developing and cultivating the seven awakening factors. All the ascetics and brahmins in the future who will give up the three discriminations will do so by developing and cultivating the seven awakening factors. All the ascetics and brahmins in the present who are giving up the three discriminations do so by developing and cultivating the seven awakening factors.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā.

[¶3] What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. All the ascetics and brahmins in the past … future … and present who give up the three discriminations do so by developing and cultivating the seven awakening factors.”

> Pali: Katamesaṁ sattannaṁ bojjhaṅgānaṁ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṁsu …pe… pajahissanti …pe… pajahanti, sabbe te imesaṁyeva sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 46.42 · A Wheel-Turning Monarch

> Pali: SN 46.42 · Cakkavattisutta

[¶6] “Mendicants, when a Wheel-Turning Monarch appears seven treasures appear. What seven? The wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander. When a Wheel-Turning Monarch appears these seven treasures appear.

> Pali: “Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṁ ratanānaṁ pātubhāvo hoti. Katamesaṁ sattannaṁ? Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti. Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṁ sattannaṁ ratanānaṁ pātubhāvo hoti.

[¶7] When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear. What seven? The treasures of the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear.”

> Pali: Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hoti. Katamesaṁ sattannaṁ? Satisambojjhaṅgassa ratanassa pātubhāvo hoti …pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti. Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṁ sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hotī”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 46.43 · About Māra

> Pali: SN 46.43 · Mārasutta

[¶10] “Mendicants, I will teach you a path for crushing Māra’s army. Listen …

> Pali: “Mārasenappamaddanaṁ vo, bhikkhave, maggaṁ desessāmi; taṁ suṇātha.

[¶11] And what is that path? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is the path for crushing Māra’s army.”

> Pali: Katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṁ— satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo …pe… upekkhāsambojjhaṅgo— ayaṁ kho, bhikkhave, mārasenappamaddano maggo”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] SN 46.44 · Witless

> Pali: SN 46.44 · Duppaññasutta

[¶14] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of ‘a witless idiot’. How is a witless idiot defined?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘duppañño eḷamūgo, duppañño eḷamūgo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī”ti?

[¶15] “Mendicant, they’re called a witless idiot because they haven’t developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called a witless idiot because they haven’t developed and cultivated these seven awakening factors.”

> Pali: “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati. Katamesaṁ sattannaṁ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī”ti.

[¶16] > Pali: Catutthaṁ.

[¶17] SN 46.45 · Wise

> Pali: SN 46.45 · Paññavantasutta

[¶18] “Sir, they speak of a one ‘wise and clever’. How is a person who is wise and clever defined?”

> Pali: “‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī”ti?

[¶19] “Mendicant, they’re called wise and clever because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called wise and clever because they’ve developed and cultivated these seven awakening factors.”

> Pali: “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati. Katamesaṁ sattannaṁ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī”ti.

[¶20] > Pali: Pañcamaṁ.

[¶21] SN 46.46 · Poor

> Pali: SN 46.46 · Daliddasutta

[¶22] “Sir, they speak of someone who is ‘poor’. How is a poor person defined?”

> Pali: “‘Daliddo, daliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī”ti?

[¶23] “Mendicant, they’re called poor because they haven’t developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called poor because they haven’t developed and cultivated these seven awakening factors.”

> Pali: “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati. Katamesaṁ sattannaṁ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī”ti.

[¶24] > Pali: Chaṭṭhaṁ.

[¶25] SN 46.47 · Prosperous

> Pali: SN 46.47 · Adaliddasutta

[¶26] “Sir, they speak of someone who is ‘prosperous’. How is a prosperous person defined?”

> Pali: “‘Adaliddo, adaliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī”ti?

[¶27] “Mendicant, they’re called prosperous because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called prosperous because they’ve developed and cultivated these seven awakening factors.”

> Pali: “Sattannaṁ kho, bhikkhu, bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati. Katamesaṁ sattannaṁ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa— imesaṁ kho, bhikkhu, sattannaṁ bojjhaṅgānaṁ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī”ti.

[¶28] > Pali: Sattamaṁ.

[¶29] SN 46.48 · The Sun

> Pali: SN 46.48 · Ādiccasutta

[¶30] “Mendicants, the dawn is the forerunner and harbinger of the sunrise.

> Pali: “Ādiccassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ.

[¶31] In the same way, for a mendicant good friendship is the forerunner and harbinger of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

> Pali: Evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā. Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

[¶32] And how does a mendicant with good friends develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the seven awakening factors.”

> Pali: Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

[¶33] > Pali: Aṭṭhamaṁ.

## 20. Discussion · SN 46.51–46.53

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/20/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/20/#p-N

[¶0] SN 46.51 · Nourishing

> Pali: SN 46.51 · Āhārasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen …

> Pali: “Pañcannañca, bhikkhave, nīvaraṇānaṁ sattannañca bojjhaṅgānaṁ āhārañca anāhārañca desessāmi; taṁ suṇātha.

[¶3] And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, subhanimittaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

[¶4] And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of aversion. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

[¶5] And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to that fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṁ. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

[¶6] And what fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow? There is the unsettled mind. Frequent irrational application of mind to that fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

[¶7] And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow? There are things that are grounds for doubt. Frequent irrational application of mind to them fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

> Pali: Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro— ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

[¶8] And what fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of mindfulness. Frequent rational application of mind to them fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶9] And what fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. Frequent rational application of mind to them fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶10] And what fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶11] And what fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of rapture. Frequent rational application of mind to them fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶12] And what fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it? There is tranquility of the body and of the mind. Frequent rational application of mind to that fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶13] And what fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it? There are things that are the basis of serenity and freedom from distraction. Frequent rational application of mind to them fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶14] And what fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of equanimity. Frequent rational application of mind to them fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it.

> Pali: Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro— ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

[¶15] And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, asubhanimittaṁ. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

[¶16] And what starves the arising of ill will, or, when it has arisen, starves its increase and growth? There is the heart’s release by love. Frequent rational application of mind to that starves the arising of ill will, or, when it has arisen, starves its increase and growth.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

[¶17] And what starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

[¶18] And what starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth? There is the settled mind. Frequent rational application of mind to that starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

[¶19] And what starves the arising of doubt, or, when it has arisen, starves its increase and growth? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. Frequent rational application of mind to them starves the arising of doubt, or, when it has arisen, starves its increase and growth.

> Pali: Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro— ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

[¶20] And what starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of mindfulness. Not frequently applying the mind to that starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶21] And what starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. Not frequently applying the mind to that starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶22] And what starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development? There are the elements of initiative, persistence, and exertion. Not frequently applying the mind to that starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

[¶23] And what starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of rapture. Not frequently applying the mind to that starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶24] And what starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development? There is tranquility of the body and of the mind. Not frequently applying the mind to that starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶25] And what starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development? There are things that are the basis of serenity and freedom from distraction. Not frequently applying the mind to that starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development.

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

[¶26] And what starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of equanimity. Not frequently applying the mind to that starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development.”

> Pali: Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro— ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti.

[¶27] > Pali: Paṭhamaṁ.

[¶28] SN 46.52 · Is There a Way?

> Pali: SN 46.52 · Pariyāyasutta

[¶29] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t we visit the monastery for the wanderers of other religions?”

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

[¶30] Then they went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

> Pali: Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ:

[¶31] “Reverends, the ascetic Gotama teaches his disciples like this: ‘Mendicants, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ We too teach our disciples: ‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

> Pali: “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti. Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?

[¶32] Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, thinking:

> Pali: Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:

[¶33] “We will learn the meaning of this statement from the Buddha himself.” Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. Atha kho te bhikkhū sāvatthiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶34] > Pali: “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimha. Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṁ:

[¶35] > Pali: ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti “etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti. Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: “etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin’ti?

[¶36] > Pali: Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

[¶37] “Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

> Pali: “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti. Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

[¶38] And what is the way in which the five hindrances become ten? Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold. Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold. Dullness is a hindrance; and drowsiness is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold. Restlessness is a hindrance; and remorse is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold. Doubt about internal things is a hindrance; and doubt about external things is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold. This is the way in which the five hindrances become ten.

> Pali: Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti? Yadapi, bhikkhave, ajjhattaṁ kāmacchando tadapi nīvaraṇaṁ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṁ. ‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, ajjhattaṁ byāpādo tadapi nīvaraṇaṁ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṁ. ‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ. ‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, uddhaccaṁ tadapi nīvaraṇaṁ, yadapi kukkuccaṁ tadapi nīvaraṇaṁ. ‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ. ‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti.

[¶39] And what is the way in which the seven awakening factors become fourteen? Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness. That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.

> Pali: Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasa honti? Yadapi, bhikkhave, ajjhattaṁ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo. ‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶40] Investigating, exploring, and inquiring into internal things with wisdom is the awakening factor of investigation of principles; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of principles. That’s how what is concisely referred to as ‘the awakening factor of investigation of principles’ becomes twofold.

> Pali: Yadapi, bhikkhave, ajjhattaṁ dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo. ‘Dhammavicayasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶41] Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy. That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.

> Pali: Yadapi, bhikkhave, kāyikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo. ‘Vīriyasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶42] Rapture while placing the mind and keeping it connected is the awakening factor of rapture; and rapture without placing the mind and keeping it connected is also the awakening factor of rapture. In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.

> Pali: Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. ‘Pītisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶43] Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility. In this way what is concisely referred to as ‘the awakening factor of tranquility’ becomes twofold.

> Pali: Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. ‘Passaddhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶44] Immersion while placing the mind and keeping it connected is the awakening factor of immersion; and immersion without placing the mind and keeping it connected is also the awakening factor of immersion. In this way what is concisely referred to as ‘the awakening factor of immersion’ becomes twofold.

> Pali: Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. ‘Samādhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

[¶45] Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity. In this way what is concisely referred to as ‘the awakening factor of equanimity’ becomes twofold. This is the way in which the seven awakening factors become fourteen.”

> Pali: Yadapi, bhikkhave, ajjhattaṁ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo. ‘Upekkhāsambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti. Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasā”ti.

[¶46] > Pali: Dutiyaṁ.

[¶47] SN 46.53 · Fire

> Pali: SN 46.53 · Aggisutta

[¶48] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.

[¶49] (The same as the previous discourse.)

> Pali: (Pariyāyasuttasadisaṁ.)

[¶50] “Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time? Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element.

> Pali: “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya? Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ.

[¶51] I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

> Pali: Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

[¶52] When the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s hard to stimulate a sluggish mind with these things.

> Pali: Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.

[¶53] Suppose someone wanted to make a small fire flare up. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they make it flare up?”

> Pali: Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?

[¶54] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶55] “In the same way, when the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s hard to stimulate a sluggish mind with these things.

> Pali: “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.

[¶56] When the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s easy to stimulate a sluggish mind with these things.

> Pali: Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.

[¶57] Suppose someone wanted to make a small fire flare up. If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, could they make it flare up?”

> Pali: Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?

[¶58] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶59] “In the same way, when the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s easy to stimulate a sluggish mind with these things.

> Pali: “Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.

[¶60] When the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s hard to settle a restless mind with these things.

> Pali: Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.

[¶61] Suppose someone wanted to extinguish a great mass of fire. If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, could they extinguish it?”

> Pali: Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?

[¶62] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶63] “In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s hard to settle a restless mind with these things.

> Pali: “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.

[¶64] When the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s easy to settle a restless mind with these things.

> Pali: Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.

[¶65] Suppose someone wanted to extinguish a great mass of fire. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they extinguish it?”

> Pali: Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?

[¶66] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶67] “In the same way, when the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s easy to settle a restless mind with these things. But mindfulness is always useful, I say.”

> Pali: “Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti. Satiñca khvāhaṁ, bhikkhave, sabbatthikaṁ vadāmī”ti.

[¶68] > Pali: Tatiyaṁ.

## 21. Discussion · SN 46.54–46.56

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/21/#p-N

[¶0] SN 46.54 · Full of Love

> Pali: SN 46.54 · Mettāsahagatasutta

[¶1] At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them, “It’s too early to wander for alms in Haliddavasana. Why don’t we visit the monastery for the wanderers of other religions?”

> Pali: Ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya haliddavasanaṁ piṇḍāya pavisiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva haliddavasane piṇḍāya carituṁ. Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

[¶2] Then they went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

> Pali: Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ:

[¶3] “Reverends, the ascetic Gotama teaches his disciples like this: ‘Come, mendicants, give up these five hindrances, corruptions of the heart that weaken wisdom, and meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’

> Pali: “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.

[¶4] We too teach our disciples in just the same way. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

> Pali: Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?

[¶5] Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, thinking:

> Pali: Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:

[¶6] “We will learn the meaning of this statement from the Buddha himself.” Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶7] > Pali: “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva haliddavasane piṇḍāya carituṁ.

[¶8] > Pali: Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:

[¶9] > Pali: ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: “etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.

[¶10] > Pali: Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha …pe… karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ, dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsaninti?

[¶11] > Pali: Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

[¶12] “Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, how is the heart’s release by love developed? What is its destination, apex, fruit, and culmination? How is the heart’s release by compassion developed? What is its destination, apex, fruit, and end? How is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end? How is the heart’s release by equanimity developed? What is its destination, apex, fruit, and end?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

> Pali: “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘kathaṁ bhāvitā panāvuso, mettācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Kathaṁ bhāvitā panāvuso, karuṇācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Kathaṁ bhāvitā panāvuso, muditācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Kathaṁ bhāvitā panāvuso, upekkhācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

[¶13] And how is the heart’s release by love developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by love together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. The apex of the heart’s release by love is the beautiful, I say, for a wise mendicant here who has not penetrated to a higher freedom.

> Pali: Kathaṁ bhāvitā ca, bhikkhave, mettācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Idha, bhikkhave, bhikkhu mettāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… mettāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṁ vā kho pana vimokkhaṁ upasampajja viharati. Subhaparamāhaṁ, bhikkhave, mettācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato.

[¶14] And how is the heart’s release by compassion developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by compassion together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a wise mendicant here who has not penetrated to a higher freedom.

> Pali: Kathaṁ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Idha, bhikkhave, bhikkhu karuṇāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… karuṇāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ākāsānañcāyatanaparamāhaṁ, bhikkhave, karuṇācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato.

[¶15] And how is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by rejoicing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a wise mendicant here who has not penetrated to a higher freedom.

> Pali: Kathaṁ bhāvitā ca, bhikkhave, muditācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Idha, bhikkhave, bhikkhu muditāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… muditāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Viññāṇañcāyatanaparamāhaṁ, bhikkhave, muditācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato.

[¶16] And how is the heart’s release by equanimity developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by equanimity together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. The apex of the heart’s release by equanimity is the dimension of nothingness, I say, for a wise mendicant here who has not penetrated to a higher freedom.”

> Pali: Kathaṁ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṅgatikā hoti, kiṁparamā, kiṁphalā, kiṁpariyosānā? Idha, bhikkhave, bhikkhu upekkhāsahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ākiñcaññāyatanaparamāhaṁ, bhikkhave, upekkhācetovimuttiṁ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṁ appaṭivijjhato”ti.

[¶17] > Pali: Catutthaṁ.

[¶18] SN 46.55 · With Saṅgārava

> Pali: SN 46.55 · Saṅgāravasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶21] “What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed? And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

> Pali: “Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?

[¶22] “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: “Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶23] Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.

[¶24] In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶25] Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶26] Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.

[¶27] In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶28] Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶29] Suppose there was a bowl of water enveloped with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.

[¶30] In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶31] Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶32] Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.

[¶33] In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶34] Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶35] Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.

[¶36] In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶37] There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶38] Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.

[¶39] In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe….

[¶40] Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶41] Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.

[¶42] In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶43] Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶44] Suppose there is a bowl of water that is not enveloped with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.

[¶45] In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶46] Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶47] Suppose there is a bowl of water that is not stirred by the wind, quivering, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.

[¶48] In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶49] Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶50] Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.

> Pali: Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.

[¶51] In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unrehearsed do spring to mind, let alone those that are rehearsed.

> Pali: Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶52] These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

> Pali: Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti.

[¶53] When he said this, Saṅgārava said to the Buddha, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶54] > Pali: Pañcamaṁ.

[¶55] SN 46.56 · With Prince Abhaya

> Pali: SN 46.56 · Abhayasutta

[¶56] So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca:

[¶57] “Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for not knowing and not seeing. Not knowing and not seeing have no cause or reason. There is no cause or reason for knowing and seeing. Knowing and seeing have no cause or reason.’ What does the Buddha say about this?”

> Pali: “pūraṇo, bhante, kassapo evamāha: ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo aññāṇaṁ adassanaṁ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṁ dassanaṁ hotī’ti. Idha bhagavā kimāhā”ti?

[¶58] “Prince, there are causes and reasons for not knowing and not seeing. Not knowing and not seeing have causes and reasons. There are causes and reasons for knowing and seeing. Knowing and seeing have causes and reasons.”

> Pali: “Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo aññāṇaṁ adassanaṁ hoti. Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.

[¶59] “But sir, what is the cause and reason for not knowing and not seeing? How do not knowing and not seeing have causes and reasons?”

> Pali: “Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṁ sahetu, sappaccayo aññāṇaṁ adassanaṁ hotī”ti?

[¶60] “There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.

> Pali: “Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati— ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hoti.

[¶61] Furthermore, there’s a time when the heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, without truly knowing and seeing the escape from doubt that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.”

> Pali: Puna caparaṁ, rājakumāra, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… thinamiddhapariyuṭṭhitena …pe… uddhaccakukkuccapariyuṭṭhitena …pe… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati— ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hotī”ti.

[¶62] “Sir, what is the name of this exposition of the teaching?”

> Pali: “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?

[¶63] “These are called the ‘hindrances’, prince.”

> Pali: “Nīvaraṇā nāmete, rājakumārā”ti.

[¶64] “Indeed, Blessed One, these are hindrances! Indeed, Holy One, these are hindrances! Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances.

> Pali: “Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā. Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṁ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?

[¶65] But sir, what is the cause and reason for knowing and seeing? How do knowing and seeing have causes and reasons?”

> Pali: Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti?

[¶66] “It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. They truly know and see with a mind that has developed the awakening factor of mindfulness. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.

> Pali: “Idha, rājakumāra, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So satisambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati— ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṁ dassanaṁ hoti.

[¶67] Furthermore, a mendicant develops the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They truly know and see with a mind that has developed the awakening factor of equanimity. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.”

> Pali: Puna caparaṁ, rājakumāra, bhikkhu …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So upekkhāsambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati— ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. Evaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.

[¶68] “Sir, what is the name of this exposition of the teaching?”

> Pali: “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?

[¶69] “These are called the ‘awakening factors’, prince.”

> Pali: “Bojjhaṅgā nāmete, rājakumārā”ti.

[¶70] “Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors! Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended the teaching.”

> Pali: “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā. Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṁ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṁ pabbataṁ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti.

[¶71] > Pali: Chaṭṭhaṁ.

[¶72] > Pali: Sākacchavaggo chaṭṭho.

[¶73] > Pali: Tassuddānaṁ

[¶74] > Pali: Āhārā pariyāyamaggi,
mettaṁ saṅgāravena ca;
Abhayo pucchito pañhaṁ,
gijjhakūṭamhi pabbateti.

## 22. Breathing · SN 46.57–46.65

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/22/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/22/#p-N

[¶0] SN 46.57 · A Skeleton

> Pali: SN 46.57 · Aṭṭhikamahapphalasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when the perception of a skeleton is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of a skeleton together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of a skeleton, when developed and cultivated, is very fruitful and beneficial.”

> Pali: “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti.

[¶3] > Pali: Aññataraphalasutta

[¶4] “When the perception of a skeleton is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. How so? …”

> Pali: “Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṁ bhāvitāya ca kho, bhikkhave, aṭṭhikasaññāya kathaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitāya kho, bhikkhave, aṭṭhikasaññāya evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶5] > Pali: Mahatthasutta

[¶6] “Mendicants, when the perception of a skeleton is developed and cultivated it leads to great benefit. How so? …”

> Pali: “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṁvattati. Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato atthāya saṁvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato atthāya saṁvattatī”ti.

[¶7] > Pali: Yogakkhemasutta

[¶8] “Mendicants, when the perception of a skeleton is developed and cultivated it leads to great sanctuary from the yoke. How so? …”

> Pali: “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato yogakkhemāya saṁvattati. Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato yogakkhemāya saṁvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato yogakkhemāya saṁvattatī”ti.

[¶9] > Pali: Saṁvegasutta

[¶10] “Mendicants, when the perception of a skeleton is developed and cultivated it leads to great inspiration. How so? …”

> Pali: “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato saṁvegāya saṁvattati. Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato saṁvegāya saṁvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato saṁvegāya saṁvattatī”ti.

[¶11] > Pali: Phāsuvihārasutta

[¶12] “Mendicants, when the perception of a skeleton is developed and cultivated it leads to dwelling in great ease. How so? …”

> Pali: “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato phāsuvihārāya saṁvattati. Kathaṁ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṁ bahulīkatā mahato phāsuvihārāya saṁvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… aṭṭhikasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṁ bahulīkatā mahato phāsuvihārāya saṁvattatī”ti

[¶13] > Pali: Paṭhamaṁ.

[¶14] SN 46.58 · Worm-Infested

> Pali: SN 46.58 · Puḷavakasutta

[¶15] “Mendicants, when the perception of a worm-infested corpse is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Puḷavakasaññā, bhikkhave, bhāvitā …pe…”

[¶16] > Pali: dutiyaṁ.

[¶17] SN 46.59 · Livid

> Pali: SN 46.59 · Vinīlakasutta

[¶18] “Mendicants, when the perception of a livid corpse is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Vinīlakasaññā, bhikkhave …pe…”

[¶19] > Pali: tatiyaṁ.

[¶20] SN 46.60 · Split Open

> Pali: SN 46.60 · Vicchiddakasutta

[¶21] “Mendicants, when the perception of a split open corpse is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Vicchiddakasaññā, bhikkhave …pe…”

[¶22] > Pali: catutthaṁ.

[¶23] SN 46.61 · Bloated

> Pali: SN 46.61 · Uddhumātakasutta

[¶24] “Mendicants, when the perception of a bloated corpse is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Uddhumātakasaññā, bhikkhave …pe…”

[¶25] > Pali: pañcamaṁ.

[¶26] SN 46.62 · Love

> Pali: SN 46.62 · Mettāsutta

[¶27] “Mendicants, when love is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Mettā, bhikkhave, bhāvitā …pe…”

[¶28] > Pali: chaṭṭhaṁ.

[¶29] SN 46.63 · Compassion

> Pali: SN 46.63 · Karuṇāsutta

[¶30] “Mendicants, when compassion is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Karuṇā, bhikkhave, bhāvitā …pe…”

[¶31] > Pali: sattamaṁ.

[¶32] SN 46.64 · Rejoicing

> Pali: SN 46.64 · Muditāsutta

[¶33] “Mendicants, when rejoicing is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Muditā, bhikkhave, bhāvitā …pe…”

[¶34] > Pali: aṭṭhamaṁ.

[¶35] SN 46.65 · Equanimity

> Pali: SN 46.65 · Upekkhāsutta

[¶36] “Mendicants, when equanimity is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Upekkhā, bhikkhave, bhāvitā …pe…”

[¶37] > Pali: navamaṁ.

## 23. Cessation · SN 46.67–46.76

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/23/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/23/#p-N

[¶0] SN 46.67 · Ugliness

> Pali: SN 46.67 · Asubhasutta

[¶1] “Mendicants, when the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Asubhasaññā, bhikkhave …pe…”

[¶2] > Pali: paṭhamaṁ.

[¶3] SN 46.68 · Death

> Pali: SN 46.68 · Maraṇasutta

[¶4] “Mendicants, when the perception of death is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Maraṇasaññā, bhikkhave …pe…”

[¶5] > Pali: dutiyaṁ.

[¶6] SN 46.69 · Repulsiveness of Food

> Pali: SN 46.69 · Āhārepaṭikūlasutta

[¶7] “Mendicants, when the perception of repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Āhāre paṭikūlasaññā, bhikkhave …pe…”

[¶8] > Pali: tatiyaṁ.

[¶9] SN 46.70 · Dissatisfaction

> Pali: SN 46.70 · Anabhiratisutta

[¶10] “Mendicants, when the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Sabbaloke anabhiratisaññā, bhikkhave …pe…”

[¶11] > Pali: catutthaṁ.

[¶12] SN 46.71 · Impermanence

> Pali: SN 46.71 · Aniccasutta

[¶13] “Mendicants, when the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Aniccasaññā, bhikkhave …pe…”

[¶14] > Pali: pañcamaṁ.

[¶15] SN 46.72 · Suffering in Impermanence

> Pali: SN 46.72 · Dukkhasutta

[¶16] “Mendicants, when the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Anicce dukkhasaññā, bhikkhave …pe…”

[¶17] > Pali: chaṭṭhaṁ.

[¶18] SN 46.73 · Not-Self in Suffering

> Pali: SN 46.73 · Anattasutta

[¶19] “Mendicants, when the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Dukkhe anattasaññā, bhikkhave …pe…”

[¶20] > Pali: sattamaṁ.

[¶21] SN 46.74 · Giving Up

> Pali: SN 46.74 · Pahānasutta

[¶22] “Mendicants, when the perception of giving up is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Pahānasaññā, bhikkhave …pe…”

[¶23] > Pali: aṭṭhamaṁ.

[¶24] SN 46.75 · Dispassion

> Pali: SN 46.75 · Virāgasutta

[¶25] “Mendicants, when the perception of dispassion is developed and cultivated it’s very fruitful and beneficial. …”

> Pali: “Virāgasaññā, bhikkhave …pe…”

[¶26] > Pali: navamaṁ.

[¶27] SN 46.76 · Cessation

> Pali: SN 46.76 · Nirodhasutta

[¶28] “Mendicants, when the perception of cessation is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how, when the perception of cessation is developed and cultivated, it’s very fruitful and beneficial.

> Pali: “Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, nirodhasaññā kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, nirodhasaññā evaṁ bahulīkatā mahapphalā hoti mahānisaṁsāti.

[¶29] When the perception of cessation is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. When the perception of cessation is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Nirodhasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṁ bhāvitāya, bhikkhave, nirodhasaññāya kathaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitāya kho, bhikkhave, nirodhasaññāya evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti.

[¶30] “The perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease.”

> Pali: Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattati. Kathaṁ bhāvitā ca, bhikkhave, nirodhasaññā kathaṁ bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattati? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṁ satisambojjhaṅgaṁ bhāveti …pe… nirodhasaññāsahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, nirodhasaññā evaṁ bahulīkatā mahato atthāya saṁvattati, mahato yogakkhemāya saṁvattati, mahato saṁvegāya saṁvattati, mahato phāsuvihārāya saṁvattatī”ti.

[¶31] > Pali: Dasamaṁ.

[¶32] > Pali: Nirodhavaggo aṭṭhamo.

[¶33] > Pali: Tassuddānaṁ

[¶34] > Pali: Asubhamaraṇaāhāre,
Paṭikūlaanabhiratena;
Aniccadukkhaanattapahānaṁ,
Virāganirodhena te dasāti.

## 24. Abbreviated Texts on the Ganges · SN 46.77–88

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/24/#p-N

[¶0] SN 46.77–88 · The Ganges River, Etc.

> Pali: SN 46.77–88 · Gaṅgānadīādisutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶3] (Tell in full for each of the different rivers as in SN 45.91–102.)

> Pali: (Yāva esanā pāḷi vitthāretabbā.)

[¶4] > Pali: Gaṅgāpeyyālavaggo navamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] > Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 25. Searches · SN 46.111–120

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/25/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/25/#p-N

[¶0] SN 46.111–120 · Searches, Etc.

> Pali: SN 46.111–120 · Esanādisutta

[¶1] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”

> Pali: “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā”ti vitthāretabbaṁ.

[¶2] > Pali: Esanāvaggo dvādasamo.

[¶3] > Pali: Tassuddānaṁ

[¶4] > Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasināya cāti.

[¶5] (Tell in full as in SN 45.161–170.)

> Pali: (Bojjhaṅgasaṁyuttassa esanāpeyyālaṁ vivekanissitato vitthāretabbaṁ.)

## 26. Floods · SN 46.121–129–46.130

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/26/#p-N

[¶0] SN 46.121–129 · Floods

> Pali: SN 46.121–129 · Oghādisutta

[¶1] “Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance.”

> Pali: “Cattārome, bhikkhave, oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjogho”ti.

[¶2] (Tell in full as in SN 45.171–179.)

> Pali: vitthāretabbaṁ.

[¶3] SN 46.130 · Higher Fetters

> Pali: SN 46.130 · Uddhambhāgiyasutta

[¶4] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶5] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya satta bojjhaṅgā bhāvetabbā.

[¶6] What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which culminate in the removal of greed, hate, and delusion. …”

> Pali: Katame satta? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …

[¶7] “… which have freedom from death as their objective, destination, and culmination …”

> Pali: amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ …

[¶8] “… which slant, slope, and incline to extinguishment …

> Pali: nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.

[¶9] The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, bhikkhu pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime satta bojjhaṅgā bhāvetabbā”ti.

[¶10] > Pali: Dasamaṁ.

[¶11] > Pali: Oghavaggo terasamo.

[¶12] > Pali: Tassuddānaṁ

[¶13] > Pali: Ogho yogo upādānaṁ,
Ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
Khandhā oruddhambhāgiyānīti.

## 27. Another Chapter on Floods · SN 46.175–184

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/27/#p-N

[¶0] SN 46.175–184 · Another Series on Floods, Etc.

> Pali: SN 46.175–184 · Punaoghādisutta

[¶1] (Tell in full as in SN 45.171–180.)

> Pali: …pe…

[¶2] > Pali: Bojjhaṅgasaṁyuttassa punaoghavaggo aṭṭhārasamo.

[¶3] > Pali: Uddānaṁ

[¶4] > Pali: Ogho yogo upādānaṁ,
Ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
Khandhā oruddhambhāgiyānīti.

[¶5] (Tell in full as in the chapter on removal of greed, hate, and delusion.)

> Pali: (Rāgavinayapariyosāna-dosavinayapariyosāna-mohavinayapariyosānavaggo vitthāretabbo.)

[¶6] (The Linked Discourses on Awakening Factors should be told in full just as the Linked Discourses on the Path.)

> Pali: (Yadapi maggasaṁyuttaṁ vitthāretabbaṁ, tadapi bojjhaṅgasaṁyuttaṁ vitthāretabbaṁ.)

[¶7] The Linked Discourses on the Awakening Factors, the second section.

> Pali: Bojjhaṅgasaṁyuttaṁ dutiyaṁ.

## 28. In Ambapālī’s Mango Grove · SN 47.1–47.9

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/28/#p-N

[¶0] SN 47.1 · In Ambapālī’s Mango Grove

> Pali: SN 47.1 · Ambapālisutta

[¶1] So I have heard. At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What four?

> Pali: “Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. Katame cattāro?

[¶4] It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;

[¶5] They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;

[¶6] They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;

[¶7] They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶8] The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

> Pali: Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶9] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 47.2 · Mindful

> Pali: SN 47.2 · Satisutta

[¶12] At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶13] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶14] “Mendicants, a mendicant should live mindful and aware. This is my instruction to you.

> Pali: “Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṁ vo amhākaṁ anusāsanī.

[¶15] And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

> Pali: Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti.

[¶16] And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant acts with situational awareness. A mendicant should live mindful and aware. This is my instruction to you.”

> Pali: Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶17] > Pali: Dutiyaṁ.

[¶18] SN 47.3 · A Monk

> Pali: SN 47.3 · Bhikkhusutta

[¶19] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶20] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶21] “This is exactly how some futile people ask me for something. But when the teaching has been explained they think only of following me around.”

> Pali: “Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṁ maññantī”ti.

[¶22] “Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

> Pali: “Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ jāneyyaṁ, appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.

[¶23] “Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṁ bhavissati diṭṭhi ca ujukā, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.

[¶24] What four?

> Pali: Katame cattāro?

[¶25] Meditate observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Idha tvaṁ, bhikkhu, ajjhattaṁ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶26] Or meditate observing an aspect of feelings internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Ajjhattaṁ vā vedanāsu …pe… bahiddhā vā vedanāsu … ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶27] Or meditate observing an aspect of the mind internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Ajjhattaṁ vā citte … bahiddhā vā citte … ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶28] Or meditate observing an aspect of principles internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Ajjhattaṁ vā dhammesu … bahiddhā vā dhammesu … ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ tividhena bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

[¶29] And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶30] Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶31] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶32] > Pali: Tatiyaṁ.

[¶33] SN 47.4 · At Sālā

> Pali: SN 47.4 · Sālasutta

[¶34] At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi …pe… etadavoca:

[¶35] “Mendicants, those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established by you in the four kinds of mindfulness meditation. What four? Please, reverends, meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know the body. Meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know feelings. Meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know the mind. Meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know principles.

> Pali: “Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṁ catunnaṁ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṁ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṁ yathābhūtaṁ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṁ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṁ yathābhūtaṁ ñāṇāya.

[¶36] Those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand the body. They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand feelings. They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand the mind. They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand principles.

> Pali: Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṁ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṁ pariññāya.

[¶37] Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from the body. They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from feelings. They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from the mind. They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from principles.

> Pali: Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṁyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṁyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṁyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṁyuttā.

[¶38] Those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established by you in these four kinds of mindfulness meditation.”

> Pali: Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.

[¶39] > Pali: Catutthaṁ.

[¶40] SN 47.5 · A Heap of the Unskillful

> Pali: SN 47.5 · Akusalarāsisutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] There the Buddha said:

> Pali: Tatra kho bhagavā etadavoca:

[¶43] “Rightly speaking, mendicants, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.

> Pali: “‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, akusalarāsi, yadidaṁ—pañca nīvaraṇā.

[¶44] Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.”

> Pali: ‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶45] > Pali: Pañcamaṁ.

[¶46] SN 47.6 · A Hawk

> Pali: SN 47.6 · Sakuṇagghisutta

[¶47] “Once upon a time, mendicants, a hawk suddenly swooped down and grabbed a quail. And as the quail was being carried off he wailed, ‘I’m so unlucky, of so little merit, to have roamed out of my territory into the domain of others. If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have stood a chance against me in a fight.’

> Pali: “Bhūtapubbaṁ, bhikkhave, sakuṇagghi lāpaṁ sakuṇaṁ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṁ paridevasi: ‘mayamevamha alakkhikā, mayaṁ appapuññā, ye mayaṁ agocare carimha paravisaye. Sacejja mayaṁ gocare careyyāma sake pettike visaye, na myāyaṁ, sakuṇagghi, alaṁ abhavissa, yadidaṁ—yuddhāyā’ti.

[¶48] ‘So, quail, what is your own territory, the domain of your fathers?’

> Pali: ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti?

[¶49] ‘It’s a ploughed field covered with clods of earth.’

> Pali: ‘Yadidaṁ—naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānan’ti.

[¶50] Confident in her own strength, the hawk was not daunted or intimidated. She released the quail, saying, ‘Go now, quail. But even there you won’t escape me!’

> Pali: Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā lāpaṁ sakuṇaṁ pamuñci: ‘gaccha kho tvaṁ, lāpa, tatrapi me gantvā na mokkhasī’ti.

[¶51] Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk: ‘Come get me, hawk! Come get me, hawk!’

> Pali: Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānaṁ gantvā mahantaṁ leḍḍuṁ abhiruhitvā sakuṇagghiṁ vadamāno aṭṭhāsi: ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti.

[¶52] Confident in her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail. When the quail knew that the hawk was nearly there, he slipped under that clod. But the hawk crashed chest-first right there.

> Pali: Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā ubho pakkhe sannayha lāpaṁ sakuṇaṁ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṁ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṁ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṁ paccatāḷesi.

[¶53] That’s what happens when you roam out of your territory into the domain of others.

> Pali: Evañhi taṁ, bhikkhave, hoti yo agocare carati paravisaye.

[¶54] So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get an opportunity.

> Pali: Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ.

[¶55] And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

> Pali: Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṁ—pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo.

[¶56] You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get an opportunity.

> Pali: Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.

[¶57] And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

> Pali: Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṁ— cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.

[¶58] > Pali: Chaṭṭhaṁ.

[¶59] SN 47.7 · A Monkey

> Pali: SN 47.7 · Makkaṭasutta

[¶60] “Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, while in others, monkeys can go but not humans. There are also level, pleasant places where both monkeys and humans can go. There hunters set snares of tar on the monkey trails to catch the monkeys.

> Pali: “Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṁ cārī na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṁ oḍḍenti makkaṭānaṁ bādhanāya.

[¶61] The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. But a foolish and reckless monkey goes up to the tar and grabs it with a hand. He gets stuck there. Thinking to free his hand, he grabs it with his other hand. He gets stuck there. Thinking to free both hands, he grabs it with a foot. He gets stuck there. Thinking to free both hands and foot, he grabs it with his other foot. He gets stuck there. Thinking to free both hands and feet, he grabs it with his snout. He gets stuck there.

> Pali: Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṁ lepaṁ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṁ lepaṁ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṁ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati.

[¶62] And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him. The hunter spears him on that very banana tree, pries him off, and goes wherever he wants.

> Pali: Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṁ seti anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo luddassa. Tamenaṁ, bhikkhave, luddo vijjhitvā tasmiṁyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṁ pakkamati.

[¶63] That’s what happens when you roam out of your territory into the domain of others.

> Pali: Evaṁ so taṁ, bhikkhave, hoti yo agocare carati paravisaye.

[¶64] So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get an opportunity.

> Pali: Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ.

[¶65] And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

> Pali: Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṁ— pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo.

[¶66] You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability and get an opportunity.

> Pali: Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.

[¶67] And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

> Pali: Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṁ— cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.

[¶68] > Pali: Sattamaṁ.

[¶69] SN 47.8 · Cooks

> Pali: SN 47.8 · Sūdasutta

[¶70] “Mendicants, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their chief minister with an excessive variety of curries: chiefly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.

> Pali: “Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

[¶71] But that cook didn’t take their master’s hint: ‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. Today my master preferred the chiefly sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

> Pali: Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti: ‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati. Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti.

[¶72] That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses. Why is that? Because they don’t take their master’s hint.

> Pali: Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṁ. Taṁ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti.

[¶73] In the same way, a foolish, incompetent, unskillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind doesn’t enter immersion, and their corruptions aren’t given up. But they don’t take the hint. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, the mind doesn’t enter immersion, and the corruptions aren’t given up. But they don’t take the hint.

> Pali: Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato cittaṁ na samādhiyati, upakkilesā na pahīyanti. So taṁ nimittaṁ na uggaṇhāti. Vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato cittaṁ na samādhiyati, upakkilesā na pahīyanti. So taṁ nimittaṁ na uggaṇhāti.

[¶74] That foolish, incompetent, unskillful mendicant doesn’t get blissful meditations in this very life, nor do they get mindfulness and situational awareness. Why is that? Because they don’t take their mind’s hint.

> Pali: Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṁ, na lābhī satisampajaññassa. Taṁ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṁ na uggaṇhāti.

[¶75] Suppose an astute, competent, skillful cook was to serve a ruler or their chief minister with an extravagant variety of curries: chiefly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.

> Pali: Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṁ vā rājamahāmattaṁ vā nānaccayehi sūpehi paccupaṭṭhito assa— ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

[¶76] And that cook took their master’s hint: ‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. Today my master preferred the chiefly sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

> Pali: Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti: ‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati. Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti.

[¶77] That astute, competent, skillful cook gets presented with clothes, wages, and bonuses. Why is that? Because they take their master’s hint.

> Pali: Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṁ. Taṁ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti.

[¶78] In the same way, an astute, competent, skillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind enters immersion, and their corruptions are given up. They take the hint. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind enters immersion, and their corruptions are given up. They take the hint.

> Pali: Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato cittaṁ samādhiyati, upakkilesā pahīyanti. So taṁ nimittaṁ uggaṇhāti. Vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato cittaṁ samādhiyati, upakkilesā pahīyanti. So taṁ nimittaṁ uggaṇhāti.

[¶79] That astute, competent, skillful mendicant gets blissful meditations in this very life, and they get mindfulness and situational awareness. Why is that? Because they take their mind’s hint.”

> Pali: Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṁ, lābhī hoti satisampajaññassa. Taṁ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṁ uggaṇhātī”ti.

[¶80] > Pali: Aṭṭhamaṁ.

[¶81] SN 47.9 · Sick

> Pali: SN 47.9 · Gilānasutta

[¶82] So I have heard. At one time the Buddha was staying near Vesālī, at the little village of Beluva. There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati veḷuvagāmake. Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Idhevāhaṁ veḷuvagāmake vassaṁ upagacchāmī”ti.

[¶83] “Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchuṁ. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.

[¶84] After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha:

> Pali: Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi:

[¶85] “It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” So that is what he did. Then the Buddha’s illness died down.

> Pali: “na kho me taṁ patirūpaṁ, yohaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭippassambhi.

[¶86] Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶87] “Sir, it’s fantastic that the Buddha is comfortable, that he’s keeping well, and that he’s getting by. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind. Still, at least I was consoled by the thought that the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”

> Pali: “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ, bhante, bhagavato khamanīyaṁ; diṭṭhaṁ, bhante, bhagavato yāpanīyaṁ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā: ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.

[¶88] “But what could the mendicant Saṅgha expect from me now, Ānanda? I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.

> Pali: “Kiṁ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.

[¶89] If there’s anyone who thinks: ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?

> Pali: Yassa nūna, ānanda, evamassa: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṁ hoti: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.

[¶90] Now I am old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart is kept going by a rope, in the same way, the Realized One’s body is kept going as if by a rope.

> Pali: Etarahi kho panāhaṁ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṁ veḷamissakena yāpeti; evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti.

[¶91] Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

> Pali: Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.

[¶92] So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶93] And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

> Pali: Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

[¶94] Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”

> Pali: Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

[¶95] > Pali: Navamaṁ.

## 29. In Ambapālī’s Mango Grove · SN 47.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/29/#p-N

[¶0] SN 47.10 · The Nuns’ Quarters

> Pali: SN 47.10 · Bhikkhunupassayasutta

[¶1] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out. Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ:

[¶2] “Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”

> Pali: “Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti.

[¶3] “That’s how it is, sisters! That’s how it is, sisters! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.”

> Pali: “Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.

[¶4] Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left. Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶5] > Pali: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, tā bhikkhuniyo maṁ etadavocuṁ: ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī’ti. Evaṁ vuttāhaṁ, bhante, tā bhikkhuniyo etadavocaṁ: ‘evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ—uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.

[¶6] “That’s so true, Ānanda! That’s so true! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.

> Pali: “Evametaṁ, ānanda, evametaṁ, ānanda. Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.

[¶7] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, based on the body there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind toward an inspiring subject as a basis for meditation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now relax.’ They relax, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

> Pali: Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

[¶8] Furthermore, a mendicant meditates by observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, based on principles there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind toward an inspiring subject as a basis for meditation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now relax.’ They relax, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ That’s how there is directed development.

> Pali: Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti.

[¶9] And how is there undirected development? Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’ That’s how there is undirected development.

> Pali: Kathañcānanda, appaṇidhāya bhāvanā hoti? Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti.

[¶10] So, Ānanda, I’ve taught you directed development and undirected development. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

> Pali: Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶11] That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

[¶12] > Pali: Dasamaṁ.

[¶13] > Pali: Ambapālivaggo paṭhamo.

[¶14] > Pali: Tassuddānaṁ

[¶15] > Pali: Ambapāli sato bhikkhu,
Sālā kusalarāsi ca;
Sakuṇagghi makkaṭo sūdo,
Gilāno bhikkhunupassayoti.

## 30. At Nāḷandā · SN 47.11–47.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/30/#p-N

[¶0] SN 47.11 · A Great Man

> Pali: SN 47.11 · Mahāpurisasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶3] “Sir, they speak of ‘a great man’. How is a great man defined?”

> Pali: “‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī”ti?

[¶4] “Sāriputta, someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.

> Pali: “Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi.

[¶5] And how does someone have a free mind? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping. That’s how someone has a free mind.

> Pali: Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. Evaṁ kho, sāriputta, vimuttacitto hoti.

[¶6] Someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.”

> Pali: Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 47.12 · At Nāḷandā

> Pali: SN 47.12 · Nālandasutta

[¶9] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā nālandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶10] “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

> Pali: “evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti.

[¶11] “That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

> Pali: “Uḷārā kho tyāyaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan’ti.

[¶12] What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: Kiṁ nu te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto ahesuṁ’ iti vā, ‘evaṁdhammā te bhagavanto ahesuṁ’ iti vā, ‘evaṁpaññā te bhagavanto ahesuṁ’ iti vā, ‘evaṁvihārino te bhagavanto ahesuṁ’ iti vā, ‘evaṁvimuttā te bhagavanto ahesuṁ’ iti vā”ti?

[¶13] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶14] “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: “Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṁdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṁpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṁvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṁvimuttā te bhagavanto bhavissanti’ iti vā”ti?

[¶15] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶16] “And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: “Kiṁ pana tyāhaṁ, sāriputta, etarahi, arahaṁ sammāsambuddho cetasā ceto paricca vidito: ‘evaṁsīlo bhagavā’ iti vā, ‘evaṁdhammo bhagavā’ iti vā, ‘evaṁpañño bhagavā’ iti vā, ‘evaṁvihārī bhagavā’ iti vā, ‘evaṁvimutto bhagavā’ iti vā”ti?

[¶17] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶18] “In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present, what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”

> Pali: “Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. Atha kiñcarahi tyāyaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti?

[¶19] “Sir, though I don’t encompass the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks, ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

> Pali: “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

[¶20] In the same way, I understand this by inference from the teaching: ‘Those who are perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”

> Pali: Evameva kho me, bhante, dhammanvayo vidito: ‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.

[¶21] “Good, good, Sāriputta! So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be some futile people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”

> Pali: “Sādhu sādhu, sāriputta. Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.

[¶22] > Pali: Dutiyaṁ.

[¶23] SN 47.13 · With Cunda

> Pali: SN 47.13 · Cundasutta

[¶24] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

[¶25] Then Venerable Sāriputta was fully extinguished from that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:

[¶26] “Sir, Venerable Sāriputta has become fully quenched. This is his bowl and robe.”

> Pali: “āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvaran”ti.

[¶27] “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”

> Pali: “Atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti.

[¶28] “Yes, sir,” replied Cunda.

> Pali: “Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

[¶29] Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶30] “Sir, this novice Cunda says that Venerable Sāriputta has become fully quenched. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”

> Pali: “ayaṁ, bhante, cundo samaṇuddeso evamāha: ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvaran’ti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.

[¶31] “Well, Ānanda, when Sāriputta was fully quenched, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”

> Pali: “Kiṁ nu kho te, ānanda, sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā ādāya parinibbuto, paññākkhandhaṁ vā ādāya parinibbuto, vimuttikkhandhaṁ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto”ti?

[¶32] “No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”

> Pali: “Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā …pe… paññākkhandhaṁ vā …pe… vimuttikkhandhaṁ vā …pe… vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṁsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṁ. Taṁ mayaṁ āyasmato sāriputtassa dhammojaṁ dhammabhogaṁ dhammānuggahaṁ anussarāmā”ti.

[¶33] “Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: “Nanu taṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶34] Suppose there was a large tree standing with heartwood, and the largest branch broke off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully quenched.

> Pali: Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto.

[¶35] How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti— netaṁ ṭhānaṁ vijjati.

[¶36] So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶37] And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶38] That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

> Pali: Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

[¶39] Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”

> Pali: Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

[¶40] > Pali: Tatiyaṁ.

[¶41] SN 47.14 · At Ukkacelā

> Pali: SN 47.14 · Ukkacelasutta

[¶42] At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully quenched. Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.

> Pali: Ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṁ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

[¶43] Then the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them:

> Pali: Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

[¶44] “Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully quenched. My assembly never used to be empty; I had no concern for any region where Sāriputta and Moggallāna stayed. The Buddhas of the past or the future have pairs of chief disciples who at best were like Sāriputta and Moggallāna were to me.

> Pali: “api myāyaṁ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṁ disāyaṁ hoti, yassaṁ disāyaṁ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ ahosi— seyyathāpi mayhaṁ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ bhavissati—seyyathāpi mayhaṁ sāriputtamoggallānā.

[¶45] It’s an incredible and amazing quality of such disciples that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.

> Pali: Acchariyaṁ, bhikkhave, sāvakānaṁ, abbhutaṁ, bhikkhave, sāvakānaṁ. Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṁ piyā bhavissanti manāpā garubhāvanīyā ca.

[¶46] And it’s an incredible and amazing quality of the Realized One that when such a pair of disciples becomes fully quenched he does not sorrow or lament. How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Acchariyaṁ, bhikkhave, tathāgatassa, abbhutaṁ, bhikkhave, tathāgatassa. Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā. Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶47] Suppose there was a large tree standing with heartwood, and the largest branches broke off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully quenched.

> Pali: Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṁ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā.

[¶48] How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶49] So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶50] And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶51] That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

> Pali: Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

[¶52] Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”

> Pali: Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

[¶53] > Pali: Catutthaṁ.

[¶54] SN 47.15 · With Bāhiya

> Pali: SN 47.15 · Bāhiyasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca:

[¶57] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶58] “Well then, Bāhiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶59] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Katame cattāro? Idha tvaṁ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

[¶60] And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶61] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bāhiya became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti.

[¶62] > Pali: Pañcamaṁ.

[¶63] SN 47.16 · With Uttiya

> Pali: SN 47.16 · Uttiyasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] Then Venerable Uttiya went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā uttiyo bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶66] “Well then, Uttiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶67] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll cross beyond Death’s dominion.”

> Pali: Katame cattāro? Idha tvaṁ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti.

[¶68] And then Venerable Uttiya approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. Then Uttiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho āyasmā uttiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶69] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Uttiya became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṁ ahosīti.

[¶70] > Pali: Chaṭṭhaṁ.

[¶71] SN 47.17 · Noble

> Pali: SN 47.17 · Ariyasutta

[¶72] “Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four?

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro?

[¶73] It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶74] When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

> Pali: Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti.

[¶75] > Pali: Sattamaṁ.

[¶76] SN 47.18 · Divinity

> Pali: SN 47.18 · Brahmasutta

[¶77] At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.

[¶78] Then as he was in private retreat this thought came to his mind, “The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶79] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

> Pali: Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā bhikkhu …pe… citte vā bhikkhu …pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶80] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶81] “That’s so true, Blessed One! That’s so true, Holy One! Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: “evametaṁ, bhagavā, evametaṁ, sugata. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶82] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

> Pali: Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā, bhante, bhikkhu …pe… citte vā, bhante, bhikkhu …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶83] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati. Idaṁ vatvā athāparaṁ etadavoca:

[¶84] “The compassionate one, <j>who sees the ending of rebirth,
understands the path to convergence.
By this path people crossed over before,
will cross, and are crossing.”

> Pali: “Ekāyanaṁ jātikhayantadassī,
Maggaṁ pajānāti hitānukampī;
Etena maggena tariṁsu pubbe,
Tarissanti ye ca taranti oghan”ti.

[¶85] > Pali: Aṭṭhamaṁ.

[¶86] SN 47.19 · At Sedaka

> Pali: SN 47.19 · Sedakasutta

[¶87] At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi:

[¶88] “Once upon a time, mendicants, a pole acrobat of the corpse-workers set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand above my shoulders.’

> Pali: “bhūtapubbaṁ, bhikkhave, caṇḍālavaṁsiko caṇḍālavaṁsaṁ ussāpetvā medakathālikaṁ antevāsiṁ āmantesi: ‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti.

[¶89] ‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood above her tutor’s shoulders.

> Pali: ‘Evaṁ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikassa paṭissutvā caṇḍālavaṁsaṁ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi.

[¶90] Then the pole acrobat of the corpse-workers said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I shall look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

> Pali: Atha kho, bhikkhave, caṇḍālavaṁsiko medakathālikaṁ antevāsiṁ etadavoca: ‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. Evaṁ mayaṁ aññamaññaṁ guttā aññamaññaṁ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’ti.

[¶91] When he said this, Medakathālikā said to her teacher, ‘That’s not how it will be, tutor! You look after yourself, and I shall look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

> Pali: Evaṁ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikaṁ etadavoca: ‘na kho panetaṁ, ācariya, evaṁ bhavissati. Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. Evaṁ mayaṁ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’”ti.

[¶92] That’s the way,” said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.

> Pali: “So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṁ avoca. Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhati.

[¶93] And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.

> Pali: Kathañca, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena— evaṁ kho, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati. Kathañca, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati? Khantiyā, avihiṁsāya, mettacittatāya, anudayatāya— evaṁ kho, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati.

[¶94] Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”

> Pali: Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhatī”ti.

[¶95] > Pali: Navamaṁ.

[¶96] SN 47.20 · The Finest Lady in the Land

> Pali: SN 47.20 · Janapadakalyāṇīsutta

[¶97] So I have heard. At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶98] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶99] “Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. And the finest lady in the land would dance and sing in a most thrilling way. On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.

> Pali: “Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya.

[¶100] Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him, ‘My man, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. And a man with a drawn sword will follow right behind you. Wherever you spill even a drop, he’ll chop off your head right there.’

> Pali: Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyya: ‘ayaṁ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṁ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṁ thokampi chaḍḍessati tattheva te siro pātessatī’ti.

[¶101] What do you think, mendicants? Would that person lose focus on that bowl, and negligently get distracted outside?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ telapattaṁ amanasikaritvā bahiddhā pamādaṁ āhareyyā”ti?

[¶102] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶103] “I’ve made up this simile to make a point. And this is what it means. ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.

> Pali: “Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. Ayaṁ cevettha attho— samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṁ satiyā adhivacanaṁ.

[¶104] So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.

[¶105] > Pali: Dasamaṁ.

[¶106] > Pali: Nālandavaggo dutiyo.

[¶107] > Pali: Tassuddānaṁ

[¶108] > Pali: Mahāpuriso nālandaṁ,
Cundo celañca bāhiyo;
Uttiyo ariyo brahmā,
Sedakaṁ janapadena cāti.

## 31. Ethics and Duration · SN 47.21–47.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/31/#p-N

[¶0] SN 47.21 · Ethics

> Pali: SN 47.21 · Sīlasutta

[¶1] So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca:

[¶2] “Reverend Ānanda, the Buddha has spoken of skillful ethics. What’s their purpose?”

> Pali: “yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā”ti?

[¶3] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘The Buddha has spoken of skillful ethics. What’s their purpose?’”

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’”ti?

[¶4] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶5] “The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.

> Pali: “Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā.

[¶6] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 47.22 · Long Lasting

> Pali: SN 47.22 · Ciraṭṭhitisutta

[¶9] The same setting. Venerable Bhadda said to Venerable Ānanda:

> Pali: Taṁyeva nidānaṁ. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca:

[¶10] “What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One? What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

> Pali: “ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

[¶11] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One? What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?’”

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti?

[¶12] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶13] “It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.

> Pali: “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

[¶14] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] SN 47.23 · Decline

> Pali: SN 47.23 · Parihānasutta

[¶17] At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

> Pali: Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddo āyasmantaṁ ānandaṁ etadavoca:

[¶18] “What’s the cause, Reverend Ānanda, what’s the reason why the true teaching declines? And what’s the cause, what’s the reason why the true teaching doesn’t decline?”

> Pali: “ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī”ti?

[¶19] “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘What’s the cause, what’s the reason why the true teaching declines? And what’s the cause, what’s the reason why the true teaching doesn’t decline?’”

> Pali: “Sādhu sādhu, āvuso bhadda. Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, āvuso bhadda, pucchasi: ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī’”ti?

[¶20] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶21] “It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline.

> Pali: “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hoti.

[¶22] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines. And it’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t decline.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti. Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hotī”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] SN 47.24 · Plain Version

> Pali: SN 47.24 · Suddhasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶27] These are the four kinds of mindfulness meditation.”

> Pali: Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] SN 47.25 · A Certain Brahmin

> Pali: SN 47.25 · Aññatarabrāhmaṇasutta

[¶30] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶31] “What is the cause, worthy Gotama, what is the reason why the true teaching does not last long after the final quenching of the Realized One? And what is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

> Pali: “ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

[¶32] “Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.

> Pali: “Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

[¶33] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”

> Pali: Katamesaṁ catunnaṁ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

[¶34] When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] SN 47.26 · Partly

> Pali: SN 47.26 · Padesasutta

[¶37] At one time the venerables Sāriputta, Mahāmoggallāna, and Anuruddha were staying near Sāketa in the Thorny Wood. Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶38] “Reverend, they speak of the one called ‘a trainee’. How is a trainee defined?”

> Pali: “‘sekho, sekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī”ti?

[¶39] “Reverends, a trainee is someone who has partly developed the four kinds of mindfulness meditation.

> Pali: “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ padesaṁ bhāvitattā sekho hoti.

[¶40] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A trainee is someone who has partly developed the four kinds of mindfulness meditation.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ padesaṁ bhāvitattā sekho hotī”ti.

[¶41] > Pali: Chaṭṭhaṁ.

[¶42] SN 47.27 · Completely

> Pali: SN 47.27 · Samattasutta

[¶43] The same setting.

> Pali: Taṁyeva nidānaṁ. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶44] “Reverend, they speak of the one called ‘an adept’. How is an adept defined?”

> Pali: “‘asekho, asekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī”ti?

[¶45] “Reverends, an adept is someone who has completely developed the four kinds of mindfulness meditation.

> Pali: “Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ samattaṁ bhāvitattā asekho hoti.

[¶46] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. An adept is someone who has completely developed the four kinds of mindfulness meditation.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ samattaṁ bhāvitattā asekho hotī”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 47.28 · The World

> Pali: SN 47.28 · Lokasutta

[¶49] The same setting. “Reverend Anuruddha, what things have you developed and cultivated to attain great direct knowledge?”

> Pali: Taṁyeva nidānaṁ. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: “katamesaṁ, āvuso anuruddha, dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti?

[¶50] “Reverend, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation.

> Pali: “Catunnaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto.

[¶51] What four? It’s when I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

> Pali: Katamesaṁ catunnaṁ? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto.

[¶52] And it’s because of developing and cultivating these four kinds of mindfulness meditation that I directly know the thousandfold galaxy.”

> Pali: Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sahassaṁ lokaṁ abhijānāmī”ti.

[¶53] > Pali: Aṭṭhamaṁ.

[¶54] SN 47.29 · With Sirivaḍḍha

> Pali: SN 47.29 · Sirivaḍḍhasutta

[¶55] At one time Venerable Ānanda was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill. Then he addressed a man:

> Pali: Ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṁ purisaṁ āmantesi:

[¶56] “Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

> Pali: “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶57] “Yes, sir,” that man replied. He did as Sirivaḍḍha asked. Ānanda consented with silence.

> Pali: “Evaṁ, bhante”ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: “sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti: ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

[¶58] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṁ gahapatiṁ etadavoca:

[¶59] “I hope you’re keeping well, householder, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: “kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶60] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶61] “So you should train like this: ‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I’ll meditate on an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.’ That’s how you should train.”

> Pali: “Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. Evañhi te, gahapati, sikkhitabban”ti.

[¶62] “These four kinds of mindfulness meditation that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

> Pali: “Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṁvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṁyojanāni desitāni, nāhaṁ, bhante, tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.

[¶63] “You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

> Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati. Anāgāmiphalaṁ tayā, gahapati, byākatan”ti.

[¶64] > Pali: Navamaṁ.

[¶65] SN 47.30 · With Mānadinna

> Pali: SN 47.30 · Mānadinnasutta

[¶66] The same setting. Now at that time the householder Mānadinna was sick, suffering, gravely ill. Then he addressed a man:

> Pali: Taṁyeva nidānaṁ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṁ purisaṁ āmantesi:

[¶67] “Please, my man, go to Venerable Ānanda …” …

> Pali: “ehi tvaṁ, ambho purisa …pe…

[¶68] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

> Pali: na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamoti. Evarūpāya cāhaṁ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṁyojanāni desitāni, nāhaṁ, bhante, tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.

[¶69] “You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

> Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati. Anāgāmiphalaṁ tayā, gahapati, byākatan”ti.

[¶70] > Pali: Dasamaṁ.

[¶71] > Pali: Sīlaṭṭhitivaggo tatiyo.

[¶72] > Pali: Tassuddānaṁ

[¶73] > Pali: Sīlaṁ ṭhiti parihānaṁ,
suddhaṁ brāhmaṇapadesaṁ;
Samattaṁ loko sirivaḍḍho,
mānadinnena te dasāti.

## 32. Not Learned From Anyone Else · SN 47.31–47.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/32/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/32/#p-N

[¶0] SN 47.31 · Not Learned From Anyone Else

> Pali: SN 47.31 · Ananussutasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “‘This is the observation of an aspect of the body.’ Such, mendicants, was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This observation of an aspect of the body should be developed.’ … ‘This observation of an aspect of the body has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: “‘Ayaṁ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṁ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave …pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶3] ‘This is the observation of an aspect of feelings.’ … ‘This observation of an aspect of feelings should be developed.’ … ‘This observation of an aspect of feelings has been developed.’ …

> Pali: ‘Ayaṁ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṁ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave …pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶4] ‘This is the observation of an aspect of the mind.’ … ‘This observation of an aspect of the mind should be developed.’ … ‘This observation of an aspect of the mind has been developed.’ …

> Pali: ‘Ayaṁ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṁ citte cittānupassanā bhāvetabbā’ti me, bhikkhave …pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶5] ‘This is the observation of an aspect of principles.’ … ‘This observation of an aspect of principles should be developed.’ … ‘This observation of an aspect of principles has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

> Pali: ‘Ayaṁ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave …pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 47.32 · Fading Away

> Pali: SN 47.32 · Virāgasutta

[¶8] “Mendicants, these four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.

[¶9] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶10] These four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

> Pali: Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 47.33 · Missed Out

> Pali: SN 47.33 · Viraddhasutta

[¶13] “Mendicants, whoever has missed out on the four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.

> Pali: “Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī.

[¶14] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶15] Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

> Pali: Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti.

[¶16] > Pali: Tatiyaṁ.

[¶17] SN 47.34 · Developed

> Pali: SN 47.34 · Bhāvitasutta

[¶18] “Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti.

[¶19] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶20] When these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.”

> Pali: Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti.

[¶21] > Pali: Catutthaṁ.

[¶22] SN 47.35 · Mindful

> Pali: SN 47.35 · Satisutta

[¶23] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶24] “Mendicants, a mendicant should live mindful and aware. This is my instruction to you.

> Pali: “Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṁ vo amhākaṁ anusāsanī.

[¶25] And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

> Pali: Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti.

[¶26] And how is a mendicant aware? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. That’s how a mendicant is aware. A mendicant should live mindful and aware. This is my instruction to you.”

> Pali: Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] SN 47.36 · Enlightenment

> Pali: SN 47.36 · Aññāsutta

[¶29] “Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These are the four kinds of mindfulness meditation.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ime kho, bhikkhave, cattāro satipaṭṭhānā.

[¶30] Because of developing and cultivating these four kinds of mindfulness meditation, one of two results can be expected: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] SN 47.37 · Desire

> Pali: SN 47.37 · Chandasutta

[¶33] “Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for the body. When desire is given up they realize freedom from death.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato yo kāyasmiṁ chando so pahīyati. Chandassa pahānā amataṁ sacchikataṁ hoti.

[¶34] They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for feelings. When desire is given up they realize freedom from death.

> Pali: Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṁ sacchikataṁ hoti.

[¶35] They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for the mind. When desire is given up they realize freedom from death.

> Pali: Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṁ sacchikataṁ hoti.

[¶36] They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for principles. When desire is given up they realize freedom from death.”

> Pali: Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṁ sacchikataṁ hotī”ti.

[¶37] > Pali: Sattamaṁ.

[¶38] SN 47.38 · Complete Understanding

> Pali: SN 47.38 · Pariññātasutta

[¶39] “Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand the body. When the body is completely understood they realize freedom from death.

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṁ sacchikataṁ hoti.

[¶40] They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand feelings. When feelings are completely understood they realize freedom from death.

> Pali: Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṁ pariññātattā amataṁ sacchikataṁ hoti.

[¶41] They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand the mind. When the mind is completely understood they realize freedom from death.

> Pali: Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa citte cittānupassino viharato cittaṁ pariññātaṁ hoti. Cittassa pariññātattā amataṁ sacchikataṁ hoti.

[¶42] They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand principles. When principles are completely understood they realize freedom from death.”

> Pali: Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṁ pariññātattā amataṁ sacchikataṁ hotī”ti.

[¶43] > Pali: Aṭṭhamaṁ.

[¶44] SN 47.39 · Development

> Pali: SN 47.39 · Bhāvanāsutta

[¶45] “Mendicants, I will teach you the development of the four kinds of mindfulness meditation. Listen …

> Pali: “Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ bhāvanaṁ desessāmi. Taṁ suṇātha.

[¶46] And what is the development of the four kinds of mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katamā, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶47] This is the development of the four kinds of mindfulness meditation.”

> Pali: Ayaṁ kho, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanā”ti.

[¶48] > Pali: Navamaṁ.

[¶49] SN 47.40 · Analysis

> Pali: SN 47.40 · Vibhaṅgasutta

[¶50] “Mendicants, I will teach you mindfulness meditation, the development of mindfulness meditation, and the practice that leads to the development of mindfulness meditation. Listen …

> Pali: “Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.

[¶51] And what is mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called mindfulness meditation.

> Pali: Katamañca, bhikkhave, satipaṭṭhānaṁ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Idaṁ vuccati, bhikkhave, satipaṭṭhānaṁ.

[¶52] And what is the development of mindfulness meditation? It’s when a mendicant, with respect to the body, meditates observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. With respect to feelings … mind … principles, they meditate observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the development of mindfulness meditation.

> Pali: Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṁ viharati, vayadhammānupassī kāyasmiṁ viharati, samudayavayadhammānupassī kāyasmiṁ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Samudayadhammānupassī vedanāsu viharati …pe… samudayadhammānupassī citte viharati …pe… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanā.

[¶53] And what is the practice that leads to the development of mindfulness meditation? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of mindfulness meditation.”

> Pali: Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti.

[¶54] > Pali: Dasamaṁ.

[¶55] > Pali: Ananussutavaggo catuttho.

[¶56] > Pali: Tassuddānaṁ

[¶57] > Pali: Ananussutaṁ virāgo,
viraddho bhāvanā sati;
Aññā chandaṁ pariññāya,
bhāvanā vibhaṅgena cāti.

## 33. Freedom From Death · SN 47.41–47.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/33/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/33/#p-N

[¶0] SN 47.41 · Freedom From Death

> Pali: SN 47.41 · Amatasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, you should meditate with your mind firmly established in the four kinds of mindfulness meditation. Don’t let freedom from death be lost on you. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. You should meditate with your mind firmly established in the four kinds of mindfulness meditation. Don’t let freedom from death be lost on you.”

> Pali: “Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṁ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṁ panassā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 47.42 · Origin

> Pali: SN 47.42 · Samudayasutta

[¶5] “Mendicants, I will teach you the origin and disappearance of the four kinds of mindfulness meditation. Listen …

> Pali: “Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha.

[¶6] What is the origin of the body? The body originates from fuel. When fuel ceases, the body disappears.

> Pali: Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo.

[¶7] Feelings originate from contact. When contact ceases, feelings disappear.

> Pali: Phassasamudayā vedanānaṁ samudayo; phassanirodhā vedanānaṁ atthaṅgamo.

[¶8] The mind originates from name and form. When name and form cease, the mind disappears.

> Pali: Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo.

[¶9] Principles originate from application of mind. When application of mind disappears, principles disappear.”

> Pali: Manasikārasamudayā dhammānaṁ samudayo; manasikāranirodhā dhammānaṁ atthaṅgamo”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 47.43 · The Path

> Pali: SN 47.43 · Maggasutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] There the Buddha addressed the mendicants: “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “ekamidāhaṁ, bhikkhave, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶14] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’

> Pali: Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā bhikkhu vedanānupassī vihareyya …pe… citte vā bhikkhu cittānupassī vihareyya …pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti.

[¶15] And then the divinity Sahampati, knowing my train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. He arranged his robe over one shoulder, raised his joined palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘evametaṁ, bhagavā, evametaṁ, sugata. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶16] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’

> Pali: Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā …pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti.

[¶17] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca, bhikkhave, brahmā sahampati. Idaṁ vatvā athāparaṁ etadavoca:

[¶18] ‘The compassionate one, <j>who sees the ending of rebirth,
understands the path to convergence.
By this path people crossed over before,
will cross over, and are crossing over.’”

> Pali: ‘Ekāyanaṁ jātikhayantadassī,
Maggaṁ pajānāti hitānukampī;
Etena maggena tariṁsu pubbe,
Tarissanti ye ca taranti oghan’”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] SN 47.44 · Mindful

> Pali: SN 47.44 · Satisutta

[¶21] “Mendicants, a mendicant should live mindfully. This is my instruction to you.

> Pali: “Sato, bhikkhave, bhikkhu vihareyya. Ayaṁ vo amhākaṁ anusāsanī.

[¶22] And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful. A mendicant should live mindfully. This is my instruction to you.”

> Pali: Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶23] > Pali: Catutthaṁ.

[¶24] SN 47.45 · A Heap of the Skillful

> Pali: SN 47.45 · Kusalarāsisutta

[¶25] “Rightly speaking, mendicants, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.

> Pali: “‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā.

[¶26] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶27] Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.”

> Pali: ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶28] > Pali: Pañcamaṁ.

[¶29] SN 47.46 · Restraint in the Monastic Code

> Pali: SN 47.46 · Pātimokkhasaṁvarasutta

[¶30] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶31] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: “Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶32] “Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Live restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Idha tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṁ, bhikkhu, pātimokkhasaṁvarasaṁvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhassu sikkhāpadesu; tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶33] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶34] When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

[¶35] And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶36] Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶37] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] SN 47.47 · Bad Conduct

> Pali: SN 47.47 · Duccaritasutta

[¶40] Then a mendicant went up to the Buddha … and said:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe…

[¶41] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶42] “Well then, mendicant, you should purify the starting point of skillful qualities. What is the beginning of skillful qualities? Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Idha tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi. Vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvessasi. Manoduccaritaṁ pahāya manosucaritaṁ bhāvessasi. Yato kho tvaṁ, bhikkhu, kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvessasi, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvessasi, manoduccaritaṁ pahāya manosucaritaṁ bhāvessasi, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶43] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” …

> Pali: Katame cattāro? Idha tvaṁ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti …pe…

[¶44] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶45] > Pali: Sattamaṁ.

[¶46] SN 47.48 · Friends

> Pali: SN 47.48 · Mittasutta

[¶47] “Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the development of the four kinds of mindfulness meditation.

> Pali: “Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶48] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katamesaṁ, catunnaṁ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶49] Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the development of the four kinds of mindfulness meditation.”

> Pali: Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.

[¶50] > Pali: Aṭṭhamaṁ.

[¶51] SN 47.49 · Feelings

> Pali: SN 47.49 · Vedanāsutta

[¶52] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings. The four kinds of mindfulness meditation should be developed to completely understand these three feelings.

> Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā. Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya cattāro satipaṭṭhānā bhāvetabbā.

[¶53] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶54] These four kinds of mindfulness meditation should be developed to completely understand these three feelings.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ vedanānaṁ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.

[¶55] > Pali: Navamaṁ.

[¶56] SN 47.50 · Defilements

> Pali: SN 47.50 · Āsavasutta

[¶57] “Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.

> Pali: “Tayome, bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo— ime kho, bhikkhave, tayo āsavā.

[¶58] The four kinds of mindfulness meditation should be developed to give up these three defilements.

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā.

[¶59] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶60] These four kinds of mindfulness meditation should be developed to give up these three defilements.”

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ āsavānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.

[¶61] > Pali: Dasamaṁ.

[¶62] > Pali: Amatavaggo pañcamo.

[¶63] > Pali: Tassuddānaṁ

[¶64] > Pali: Amataṁ samudayo maggo,
Sati kusalarāsi ca;
Pātimokkhaṁ duccaritaṁ,
Mittavedanā āsavena cāti.

## 34. Abbreviated Texts on the Ganges · SN 47.51–62

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/34/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/34/#p-N

[¶0] SN 47.51–62 · Twelve Discourses on the Ganges River, Etc.

> Pali: SN 47.51–62 · Gaṅgānadīādisuttadvādasaka

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the four kinds of mindfulness meditation slant, slope, and incline to extinguishment? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶3] That’s how a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṁ.

[¶4] > Pali: Gaṅgāpeyyālavaggo chaṭṭho.

[¶5] > Pali: Tassuddānaṁ

[¶6] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Ete dve cha dvādasa honti,
vaggo tena pavuccatīti.

## 35. Diligence · SN 47.63–72

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/35/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/35/#p-N

[¶0] SN 47.63–72 · The Realized One

> Pali: SN 47.63–72 · Tathāgatādisutta

[¶1] “Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”

> Pali: “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā”ti

[¶2] (Tell in full as in SN 45.139–148.)

> Pali: vitthāretabbaṁ.

[¶3] > Pali: Appamādavaggo sattamo.

[¶4] > Pali: Tassuddānaṁ

[¶5] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sāro ca vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 36. Hard Work · SN 47.73–84

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/36/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/36/#p-N

[¶0] SN 47.73–84 · Hard Work, Etc.

> Pali: SN 47.73–84 · Balādisutta

[¶1] “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”

> Pali: “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti

[¶2] (Tell in full as in SN 45.149–160.)

> Pali: vitthāretabbaṁ.

[¶3] > Pali: Balakaraṇīyavaggo aṭṭhamo.

[¶4] > Pali: Tassuddānaṁ

[¶5] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 37. Searches · SN 47.85–94

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/37/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/37/#p-N

[¶0] SN 47.85–94 · Searches, Etc.

> Pali: SN 47.85–94 · Esanādisutta

[¶1] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”

> Pali: “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā”ti

[¶2] (Tell in full as in SN 45.161–170.)

> Pali: vitthāretabbaṁ.

[¶3] > Pali: Esanāvaggo navamo.

[¶4] > Pali: Tassuddānaṁ

[¶5] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasināya cāti.

## 38. Floods · SN 47.95–104

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/38/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/38/#p-N

[¶0] SN 47.95–104 · Higher Fetters, Etc.

> Pali: SN 47.95–104 · Uddhambhāgiyādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.

[¶3] What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶4] These four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.

[¶5] > Pali: Dasamaṁ.

[¶6] (The Linked Discourses on Mindfulness Meditation should be told in full as in the Linked Discourses on the Path. These ten discourses correspond to SN 45.171–179, with the above as the final discourse.)

> Pali: (Yathā maggasaṁyuttaṁ tathā satipaṭṭhānasaṁyuttaṁ vitthāretabbaṁ.)

[¶7] > Pali: Oghavaggo dasamo.

[¶8] > Pali: Tassuddānaṁ

[¶9] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶10] The Linked Discourses on Mindfulness Meditation, the third section.

> Pali: Satipaṭṭhānasaṁyuttaṁ tatiyaṁ.

## 39. Plain Version · SN 48.1–48.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/39/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/39/#p-N

[¶0] SN 48.1 · Plain Version

> Pali: SN 48.1 · Suddhikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] There the Buddha said:

> Pali: Tatra kho bhagavā etadavoca.

[¶3] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— imāni kho, bhikkhave, pañcindriyānī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 48.2 · A Stream-Enterer (1st)

> Pali: SN 48.2 · Paṭhamasotāpannasutta

[¶6] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 48.3 · A Stream-Enterer (2nd)

> Pali: SN 48.3 · Dutiyasotāpannasutta

[¶9] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties’ origin, disappearance, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] SN 48.4 · A Perfected One (1st)

> Pali: SN 48.4 · Paṭhamaarahantasutta

[¶12] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] SN 48.5 · A Perfected One (2nd)

> Pali: SN 48.5 · Dutiyaarahantasutta

[¶15] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

[¶16] > Pali: Pañcamaṁ.

[¶17] SN 48.6 · Ascetics and Brahmins (1st)

> Pali: SN 48.6 · Paṭhamasamaṇabrāhmaṇasutta

[¶18] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

[¶19] There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶20] There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶21] > Pali: Chaṭṭhaṁ.

[¶22] SN 48.7 · Ascetics and Brahmins (2nd)

> Pali: SN 48.7 · Dutiyasamaṇabrāhmaṇasutta

[¶23] “Mendicants, there are ascetics and brahmins who don’t understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the faculty of energy … mindfulness … immersion … wisdom, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ nappajānanti, saddhindriyasamudayaṁ nappajānanti, saddhindriyanirodhaṁ nappajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; vīriyindriyaṁ nappajānanti …pe… satindriyaṁ nappajānanti …pe… samādhindriyaṁ nappajānanti …pe… paññindriyaṁ nappajānanti, paññindriyasamudayaṁ nappajānanti, paññindriyanirodhaṁ nappajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶24] There are ascetics and brahmins who do understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They do understand the faculty of energy … mindfulness … immersion … wisdom, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ pajānanti, saddhindriyasamudayaṁ pajānanti, saddhindriyanirodhaṁ pajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ pajānanti; vīriyindriyaṁ pajānanti, vīriyindriyasamudayaṁ pajānanti, vīriyindriyanirodhaṁ pajānanti, vīriyindriyanirodhagāminiṁ paṭipadaṁ pajānanti; satindriyaṁ pajānanti …pe… samādhindriyaṁ pajānanti …pe… paññindriyaṁ pajānanti, paññindriyasamudayaṁ pajānanti, paññindriyanirodhaṁ pajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶25] > Pali: Sattamaṁ.

[¶26] SN 48.8 · Should Be Seen

> Pali: SN 48.8 · Daṭṭhabbasutta

[¶27] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

[¶28] And where should the faculty of faith be seen? In the four factors of stream-entry.

> Pali: Kattha ca, bhikkhave, saddhindriyaṁ daṭṭhabbaṁ? Catūsu sotāpattiyaṅgesu— ettha saddhindriyaṁ daṭṭhabbaṁ.

[¶29] And where should the faculty of energy be seen? In the four right efforts.

> Pali: Kattha ca, bhikkhave, vīriyindriyaṁ daṭṭhabbaṁ? Catūsu sammappadhānesu— ettha vīriyindriyaṁ daṭṭhabbaṁ.

[¶30] And where should the faculty of mindfulness be seen? In the four kinds of mindfulness meditation.

> Pali: Kattha ca, bhikkhave, satindriyaṁ daṭṭhabbaṁ? Catūsu satipaṭṭhānesu— ettha satindriyaṁ daṭṭhabbaṁ.

[¶31] And where should the faculty of immersion be seen? In the four absorptions.

> Pali: Kattha ca, bhikkhave, samādhindriyaṁ daṭṭhabbaṁ? Catūsu jhānesu— ettha samādhindriyaṁ daṭṭhabbaṁ.

[¶32] And where should the faculty of wisdom be seen? In the four noble truths.

> Pali: Kattha ca, bhikkhave, paññindriyaṁ daṭṭhabbaṁ? Catūsu ariyasaccesu— ettha paññindriyaṁ daṭṭhabbaṁ.

[¶33] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶34] > Pali: Aṭṭhamaṁ.

[¶35] SN 48.9 · Analysis (1st)

> Pali: SN 48.9 · Paṭhamavibhaṅgasutta

[¶36] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

[¶37] And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

> Pali: Katamañca, bhikkhave, saddhindriyaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— idaṁ vuccati, bhikkhave, saddhindriyaṁ.

[¶38] And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the faculty of energy.

> Pali: Katamañca, bhikkhave, vīriyindriyaṁ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

[¶39] And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the faculty of mindfulness.

> Pali: Katamañca, bhikkhave, satindriyaṁ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— idaṁ vuccati, bhikkhave, satindriyaṁ.

[¶40] And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

> Pali: Katamañca, bhikkhave, samādhindriyaṁ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— idaṁ vuccati, bhikkhave, samādhindriyaṁ.

[¶41] And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

> Pali: Katamañca, bhikkhave, paññindriyaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— idaṁ vuccati, bhikkhave, paññindriyaṁ.

[¶42] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶43] > Pali: Navamaṁ.

[¶44] SN 48.10 · Analysis (2nd)

> Pali: SN 48.10 · Dutiyavibhaṅgasutta

[¶45] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

[¶46] And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

> Pali: Katamañca, bhikkhave, saddhindriyaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— idaṁ vuccati, bhikkhave, saddhindriyaṁ.

[¶47] And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called the faculty of energy.

> Pali: Katamañca, bhikkhave, vīriyindriyaṁ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

[¶48] And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the faculty of mindfulness.

> Pali: Katamañca, bhikkhave, satindriyaṁ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— idaṁ vuccati, bhikkhave, satindriyaṁ.

[¶49] And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the faculty of immersion.

> Pali: Katamañca, bhikkhave, samādhindriyaṁ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, bhikkhave, samādhindriyaṁ.

[¶50] And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the faculty of wisdom.

> Pali: Katamañca, bhikkhave, paññindriyaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— idaṁ vuccati, bhikkhave, paññindriyaṁ.

[¶51] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶52] > Pali: Dasamaṁ.

[¶53] > Pali: Suddhikavaggo paṭhamo.

[¶54] > Pali: Tassuddānaṁ

[¶55] > Pali: Suddhikañceva dve sotā,
arahantā apare duve;
Samaṇabrāhmaṇā daṭṭhabbaṁ,
vibhaṅgā apare duveti.

## 40. Weaker · SN 48.11–48.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/40/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/40/#p-N

[¶0] SN 48.11 · Gain

> Pali: SN 48.11 · Paṭilābhasutta

[¶1] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ …pe….

[¶2] And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

> Pali: Katamañca, bhikkhave, saddhindriyaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— idaṁ vuccati, bhikkhave, saddhindriyaṁ.

[¶3] And what is the faculty of energy? The energy that’s gained owing to the four right efforts. This is called the faculty of energy.

> Pali: Katamañca, bhikkhave, vīriyindriyaṁ? Yaṁ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṁ paṭilabhati— idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

[¶4] And what is the faculty of mindfulness? The mindfulness that’s gained owing to the four kinds of mindfulness meditation. This is called the faculty of mindfulness.

> Pali: Katamañca, bhikkhave, satindriyaṁ? Yaṁ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṁ paṭilabhati— idaṁ vuccati, bhikkhave, satindriyaṁ.

[¶5] And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

> Pali: Katamañca, bhikkhave, samādhindriyaṁ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— idaṁ vuccati, bhikkhave, samādhindriyaṁ.

[¶6] And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

> Pali: Katamañca, bhikkhave, paññindriyaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— idaṁ vuccati, bhikkhave, paññindriyaṁ.

[¶7] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] SN 48.12 · In Brief (1st)

> Pali: SN 48.12 · Paṭhamasaṅkhittasutta

[¶10] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶11] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of teachings. If they’re weaker still, they’re a follower by faith.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] SN 48.13 · In Brief (2nd)

> Pali: SN 48.13 · Dutiyasaṅkhittasutta

[¶14] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶15] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.

[¶16] So from a disparity of faculties there’s a disparity of fruits. And from a disparity of fruits there’s a disparity of individuals.”

> Pali: Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 48.14 · In Brief (3rd)

> Pali: SN 48.14 · Tatiyasaṅkhittasutta

[¶19] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶20] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.

[¶21] So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these five faculties are not barren, I say.”

> Pali: Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti, padesaṁ padesakārī ārādheti. ‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti.

[¶22] > Pali: Catutthaṁ.

[¶23] SN 48.15 · In Detail (1st)

> Pali: SN 48.15 · Paṭhamavitthārasutta

[¶24] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶25] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.

[¶26] > Pali: Pañcamaṁ.

[¶27] SN 48.16 · In Detail (2nd)

> Pali: SN 48.16 · Dutiyavitthārasutta

[¶28] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶29] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.

[¶30] So from a disparity of faculties there’s a disparity of fruits. And from a disparity of fruits there’s a disparity of individuals.”

> Pali: Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] SN 48.17 · In Detail (3rd)

> Pali: SN 48.17 · Tatiyavitthārasutta

[¶33] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶34] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.

[¶35] So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. But in any case, these five faculties are not barren, I say.”

> Pali: Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti, padesaṁ padesakārī ārādheti. ‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti.

[¶36] > Pali: Sattamaṁ.

[¶37] SN 48.18 · Practicing

> Pali: SN 48.18 · Paṭipannasutta

[¶38] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶39] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry. Someone who totally and utterly lacks these five faculties stands outside in the faction of ordinary persons, I say.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṁ sabbathā sabbaṁ natthi, tamahaṁ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.

[¶40] > Pali: Aṭṭhamaṁ.

[¶41] SN 48.19 · Endowed

> Pali: SN 48.19 · Sampannasutta

[¶42] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶43] “Sir, they speak of someone who is ‘accomplished in the faculties’. How is someone accomplished in the faculties defined?”

> Pali: “‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?

[¶44] “Mendicant, it’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom that lead to peace and awakening. This is how someone who is accomplished in the faculties is defined.”

> Pali: “Idha, bhikkhu, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, vīriyindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, satindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, samādhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti.

[¶45] > Pali: Navamaṁ.

[¶46] SN 48.20 · The Ending of Defilements

> Pali: SN 48.20 · Āsavakkhayasutta

[¶47] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶48] It’s because of developing and cultivating these five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶49] > Pali: Dasamaṁ.

[¶50] > Pali: Mudutaravaggo dutiyo.

[¶51] > Pali: Tassuddānaṁ

[¶52] > Pali: Paṭilābho tayo saṅkhittā,
vitthārā apare tayo;
Paṭipanno ca sampanno,
dasamaṁ āsavakkhayanti.

## 41. The Six Faculties · SN 48.21–48.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/41/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/41/#p-N

[¶0] SN 48.21 · Future Lives

> Pali: SN 48.21 · Punabbhavasutta

[¶1] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. As long as I didn’t truly understand these five faculties’ origin, disappearance, gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ. Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶2] But when I did truly understand these five faculties’ origin, disappearance, gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶3] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 48.22 · The Life Faculty

> Pali: SN 48.22 · Jīvitindriyasutta

[¶6] “Mendicants, there are these three faculties. What three? The faculties of femininity, masculinity, and life. These are the three faculties.”

> Pali: “Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ— imāni kho, bhikkhave, tīṇi indriyānī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 48.23 · The Faculty of Enlightenment

> Pali: SN 48.23 · Aññindriyasutta

[¶9] “Mendicants, there are these three faculties. What three? The faculty of understanding that enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened. These are the three faculties.”

> Pali: “Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni kho, bhikkhave, tīṇi indriyānī”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] SN 48.24 · A One-Seeder

> Pali: SN 48.24 · Ekabījīsutta

[¶12] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶13] Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of teachings … a follower by faith.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṅkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.

[¶14] > Pali: Catutthaṁ.

[¶15] SN 48.25 · Plain Version

> Pali: SN 48.25 · Suddhakasutta

[¶16] “Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. These are the six faculties.”

> Pali: “Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ— imāni kho, bhikkhave, cha indriyānī”ti.

[¶17] > Pali: Pañcamaṁ.

[¶18] SN 48.26 · A Stream-Enterer

> Pali: SN 48.26 · Sotāpannasutta

[¶19] “Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A noble disciple comes to truly understand these six faculties’ origin, disappearance, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṁ …pe… manindriyaṁ. Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶20] > Pali: Chaṭṭhaṁ.

[¶21] SN 48.27 · A Perfected One

> Pali: SN 48.27 · Arahantasutta

[¶22] “Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A mendicant comes to be freed by not grasping after truly understanding these six faculties’ origin, disappearance, gratification, drawback, and escape.

> Pali: “Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ. Yato kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—

[¶23] Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: ayaṁ vuccati, bhikkhave, ‘bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto’”ti.

[¶24] > Pali: Sattamaṁ.

[¶25] SN 48.28 · Awakened

> Pali: SN 48.28 · Sambuddhasutta

[¶26] “Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

> Pali: “Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ.

[¶27] As long as I didn’t truly understand these six faculties’ origin, disappearance, gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶28] But when I did truly understand these six faculties’ origin, disappearance, gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶29] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶30] > Pali: Aṭṭhamaṁ.

[¶31] SN 48.29 · Ascetics and Brahmins (1st)

> Pali: SN 48.29 · Paṭhamasamaṇabrāhmaṇasutta

[¶32] “Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

> Pali: “Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ.

[¶33] There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these six faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶34] There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these six faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶35] > Pali: Navamaṁ.

[¶36] SN 48.30 · Ascetics and Brahmins (2nd)

> Pali: SN 48.30 · Dutiyasamaṇabrāhmaṇasutta

[¶37] “Mendicants, there are ascetics and brahmins who don’t understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṁ nappajānanti, cakkhundriyasamudayaṁ nappajānanti, cakkhundriyanirodhaṁ nappajānanti, cakkhundriyanirodhagāminiṁ paṭipadaṁ nappajānanti; sotindriyaṁ …pe… ghānindriyaṁ …pe… jivhindriyaṁ …pe… kāyindriyaṁ …pe… manindriyaṁ nappajānanti, manindriyasamudayaṁ nappajānanti, manindriyanirodhaṁ nappajānanti, manindriyanirodhagāminiṁ paṭipadaṁ nappajānanti. Na me te, bhikkhave …pe… sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶38] There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They understand the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṁ pajānanti, cakkhundriyasamudayaṁ pajānanti, cakkhundriyanirodhaṁ pajānanti, cakkhundriyanirodhagāminiṁ paṭipadaṁ pajānanti, sotindriyaṁ …pe… ghānindriyaṁ …pe… jivhindriyaṁ …pe… kāyindriyaṁ …pe… manindriyaṁ pajānanti, manindriyasamudayaṁ pajānanti, manindriyanirodhaṁ pajānanti, manindriyanirodhagāminiṁ paṭipadaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Chaḷindriyavaggo tatiyo.

[¶41] > Pali: Tassuddānaṁ

[¶42] > Pali: Punabbhavo jīvitaññāya,
ekabījī ca suddhakaṁ;
Soto arahasambuddho,
dve ca samaṇabrāhmaṇāti.

## 42. The Pleasure Faculty · SN 48.31–48.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/42/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/42/#p-N

[¶0] SN 48.31 · Plain Version

> Pali: SN 48.31 · Suddhikasutta

[¶1] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. These are the five faculties.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— imāni kho, bhikkhave, pañcindriyānī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 48.32 · A Stream-Enterer

> Pali: SN 48.32 · Sotāpannasutta

[¶4] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A noble disciple comes to truly understand these five faculties’ origin, disappearance, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] SN 48.33 · A Perfected One

> Pali: SN 48.33 · Arahantasutta

[¶7] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, disappearance, gratification, drawback, and escape.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—

[¶8] Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

[¶9] > Pali: Tatiyaṁ.

[¶10] SN 48.34 · Ascetics and Brahmins (1st)

> Pali: SN 48.34 · Paṭhamasamaṇabrāhmaṇasutta

[¶11] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶12] There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶13] There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶14] > Pali: Catutthaṁ.

[¶15] SN 48.35 · Ascetics and Brahmins (2nd)

> Pali: SN 48.35 · Dutiyasamaṇabrāhmaṇasutta

[¶16] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶17] Mendicants, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who don’t understand the faculty of pain … happiness … sadness … equanimity, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ nappajānanti, sukhindriyasamudayaṁ nappajānanti, sukhindriyanirodhaṁ nappajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; dukkhindriyaṁ nappajānanti …pe… somanassindriyaṁ nappajānanti …pe… domanassindriyaṁ nappajānanti …pe… upekkhindriyaṁ nappajānanti, upekkhindriyasamudayaṁ nappajānanti, upekkhindriyanirodhaṁ nappajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti; na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶18] There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who do understand the faculty of pain … happiness … sadness … equanimity, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ pajānanti, sukhindriyasamudayaṁ pajānanti, sukhindriyanirodhaṁ pajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ pajānanti; dukkhindriyaṁ pajānanti …pe… somanassindriyaṁ pajānanti …pe… domanassindriyaṁ pajānanti …pe… upekkhindriyaṁ pajānanti, upekkhindriyasamudayaṁ pajānanti, upekkhindriyanirodhaṁ pajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶19] > Pali: Pañcamaṁ.

[¶20] SN 48.36 · Analysis (1st)

> Pali: SN 48.36 · Paṭhamavibhaṅgasutta

[¶21] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶22] And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

> Pali: Katamañca, bhikkhave, sukhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, sukhindriyaṁ.

[¶23] And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

> Pali: Katamañca, bhikkhave, dukkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, dukkhindriyaṁ.

[¶24] And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

> Pali: Katamañca, bhikkhave, somanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, somanassindriyaṁ.

[¶25] And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

> Pali: Katamañca, bhikkhave, domanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, domanassindriyaṁ.

[¶26] And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

> Pali: Katamañca, bhikkhave, upekkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā nevasātaṁ nāsātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, upekkhindriyaṁ.

[¶27] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶28] > Pali: Chaṭṭhaṁ.

[¶29] SN 48.37 · Analysis (2nd)

> Pali: SN 48.37 · Dutiyavibhaṅgasutta

[¶30] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶31] And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

> Pali: Katamañca, bhikkhave, sukhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, sukhindriyaṁ.

[¶32] And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

> Pali: Katamañca, bhikkhave, dukkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, dukkhindriyaṁ.

[¶33] And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

> Pali: Katamañca, bhikkhave, somanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, somanassindriyaṁ.

[¶34] And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

> Pali: Katamañca, bhikkhave, domanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, domanassindriyaṁ.

[¶35] And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

> Pali: Katamañca, bhikkhave, upekkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā nevasātaṁ nāsātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, upekkhindriyaṁ.

[¶36] In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

> Pali: Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.

[¶37] These are the five faculties.”

> Pali: Imāni kho, bhikkhave, pañcindriyānī”ti.

[¶38] > Pali: Sattamaṁ.

[¶39] SN 48.38 · Analysis (3rd)

> Pali: SN 48.38 · Tatiyavibhaṅgasutta

[¶40] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶41] And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

> Pali: Katamañca, bhikkhave, sukhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, sukhindriyaṁ.

[¶42] And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

> Pali: Katamañca, bhikkhave, dukkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, dukkhindriyaṁ.

[¶43] And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

> Pali: Katamañca, bhikkhave, somanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, somanassindriyaṁ.

[¶44] And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

> Pali: Katamañca, bhikkhave, domanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, domanassindriyaṁ.

[¶45] And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

> Pali: Katamañca, bhikkhave, upekkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ— idaṁ vuccati, bhikkhave, upekkhindriyaṁ.

[¶46] In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

> Pali: Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.

[¶47] That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.”

> Pali: Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti.

[¶48] > Pali: Aṭṭhamaṁ.

[¶49] SN 48.39 · The Simile of the Fire Sticks

> Pali: SN 48.39 · Kaṭṭhopamasutta

[¶50] “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

[¶51] The faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that had arisen ceases and stops.

> Pali: Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶52] The faculty of pain arises dependent on a contact to be experienced as painful. When in a state of pain, you understand: ‘I’m in a state of pain.’ With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain that had arisen ceases and stops.

> Pali: Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ. So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶53] The faculty of happiness arises dependent on a contact to be experienced as happiness. When in a state of happiness, you understand: ‘I’m in a state of happiness.’ With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness that had arisen ceases and stops.

> Pali: Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ. So sumanova samāno ‘sumanosmī’ti pajānāti. Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶54] The faculty of sadness arises dependent on a contact to be experienced as sadness. When in a state of sadness, you understand: ‘I’m in a state of sadness.’ With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness that had arisen ceases and stops.

> Pali: Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ. So dummanova samāno ‘dummanosmī’ti pajānāti. Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶55] The faculty of equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that had arisen ceases and stops.

> Pali: Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶56] When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

> Pali: Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati;

[¶57] In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that arises ceases and stops.

> Pali: evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.

[¶58] The faculty of pain … happiness … sadness … equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that arises ceases and stops.”

> Pali: Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.

[¶59] > Pali: Navamaṁ.

[¶60] SN 48.40 · Irregular Order

> Pali: SN 48.40 · Uppaṭipāṭikasutta

[¶61] “Mendicants, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.

[¶62] While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises. They understand: ‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without remainder. And where does that faculty of pain that’s arisen cease without remainder? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where the faculty of pain that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.

> Pali: Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

[¶63] While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises. They understand: ‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without remainder. And where does that faculty of sadness that’s arisen cease without remainder? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.

> Pali: Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

[¶64] While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder. And where does that faculty of pleasure that’s arisen cease without remainder? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

> Pali: Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

[¶65] While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder. And where does that faculty of happiness that’s arisen cease without remainder? It’s when, giving up pleasure and pain, and disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.

> Pali: Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

[¶66] While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises. They understand: ‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without remainder. And where does that faculty of equanimity that’s arisen cease without remainder? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the faculty of equanimity that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

> Pali: Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti.

[¶67] > Pali: Dasamaṁ.

[¶68] > Pali: Sukhindriyavaggo catuttho.

[¶69] > Pali: Tassuddānaṁ

[¶70] > Pali: Suddhikañca soto arahā,
duve samaṇabrāhmaṇā;
Vibhaṅgena tayo vuttā,
kaṭṭho uppaṭipāṭikanti.

## 43. Old Age · SN 48.41–48.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/43/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/43/#p-N

[¶0] SN 48.41 · Old Age

> Pali: SN 48.41 · Jarādhammasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṁ otāpayamāno.

[¶2] Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṁ etadavoca:

[¶3] “It’s incredible, sir, it’s amazing, how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties of eye, ear, nose, tongue, and body.”

> Pali: “acchariyaṁ, bhante, abbhutaṁ, bhante. Na cevaṁ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṁ aññathattaṁ— cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.

[¶4] “That’s how it is, Ānanda. When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die. The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties of eye, ear, nose, tongue, and body.”

> Pali: “Evañhetaṁ, ānanda, hoti— jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite. Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṁ aññathattaṁ— cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.

[¶5] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvā ca sugato athāparaṁ etadavoca satthā:

[¶6] “Curse this wretched old age,
which makes you so ugly.
That’s how much this delightful puppet
is ground down by old age.

> Pali: “Dhī taṁ jammi jare atthu,
dubbaṇṇakaraṇī jare;
Tāva manoramaṁ bimbaṁ,
jarāya abhimadditaṁ.

[¶7] Even if you live for a hundred years,
you’ll still end up dying.
Death spares no one,
but crushes all underfoot.”

> Pali: Yopi vassasataṁ jīve,
sopi maccuparāyaṇo;
Na kiñci parivajjeti,
sabbamevābhimaddatī”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] SN 48.42 · The Brahmin Uṇṇābha

> Pali: SN 48.42 · Uṇṇābhabrāhmaṇasutta

[¶10] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶11] Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo bhagavantaṁ etadavoca:

[¶12] “Worthy Gotama, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

> Pali: “Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?

[¶13] “Brahmin, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”

> Pali: “Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti.

[¶14] “But worthy Gotama, what does the mind have recourse to?”

> Pali: “Manassa pana, bho gotama, kiṁ paṭisaraṇan”ti?

[¶15] “The mind has recourse to mindfulness.”

> Pali: “Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.

[¶16] “But what does mindfulness have recourse to?”

> Pali: “Satiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?

[¶17] “Mindfulness has recourse to freedom.”

> Pali: “Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.

[¶18] “But what does freedom have recourse to?”

> Pali: “Vimuttiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?

[¶19] “Freedom has recourse to extinguishment.”

> Pali: “Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti.

[¶20] “But what does extinguishment have recourse to?”

> Pali: “Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti?

[¶21] “This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.”

> Pali: “Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.

[¶22] And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶23] Then, not long after he had left, the Buddha addressed the mendicants: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

> Pali: Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?

[¶24] “On the western wall, sir.”

> Pali: “Pacchimāyaṁ, bhante, bhittiyan”ti.

[¶25] “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”

> Pali: “Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto uṇṇābho brāhmaṇo puna imaṁ lokaṁ āgaccheyyā”ti.

[¶26] > Pali: Dutiyaṁ.

[¶27] SN 48.43 · At Sāketa

> Pali: SN 48.43 · Sāketasutta

[¶28] So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. There the Buddha addressed the mendicants: “Mendicants, is there a method in which the five faculties become the five powers, and the five powers become the five faculties?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī”ti?

[¶29] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti …pe…

[¶30] “Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

> Pali: “Atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti.

[¶31] And what is that method? The faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

> Pali: Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti? Yaṁ, bhikkhave, saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ; yaṁ vīriyindriyaṁ taṁ vīriyabalaṁ, yaṁ vīriyabalaṁ taṁ vīriyindriyaṁ; yaṁ satindriyaṁ taṁ satibalaṁ, yaṁ satibalaṁ taṁ satindriyaṁ; yaṁ samādhindriyaṁ taṁ samādhibalaṁ, yaṁ samādhibalaṁ taṁ samādhindriyaṁ; yaṁ paññindriyaṁ taṁ paññābalaṁ, yaṁ paññābalaṁ taṁ paññindriyaṁ.

[¶32] Suppose there was a river slanting, sloping, and inclining to the east, and in the middle was an island. There’s a method in which that river can be reckoned to have just one stream. But there’s also a method in which that river can be reckoned to have two streams.

> Pali: Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. Atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati. Atthi pana, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti.

[¶33] And what’s the method in which that river can be reckoned to have just one stream? By taking into account the water to the east and the west of the island, that river can be reckoned to have just one stream.

> Pali: Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati? Yañca, bhikkhave, tassa dīpassa purimante udakaṁ, yañca pacchimante udakaṁ— ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā eko sototveva saṅkhyaṁ gacchati.

[¶34] And what’s the method in which that river can be reckoned to have two streams? By taking into account the water to the north and the south of the island, that river can be reckoned to have two streams.

> Pali: Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti? Yañca, bhikkhave, tassa dīpassa uttarante udakaṁ, yañca dakkhiṇante udakaṁ— ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma tassā nadiyā dve sotānitveva saṅkhyaṁ gacchanti.

[¶35] By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

> Pali: Evameva kho, bhikkhave, yaṁ saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ; yaṁ vīriyindriyaṁ taṁ vīriyabalaṁ, yaṁ vīriyabalaṁ taṁ vīriyindriyaṁ; yaṁ satindriyaṁ taṁ satibalaṁ, yaṁ satibalaṁ taṁ satindriyaṁ; yaṁ samādhindriyaṁ taṁ samādhibalaṁ, yaṁ samādhibalaṁ taṁ samādhindriyaṁ; yaṁ paññindriyaṁ taṁ paññābalaṁ, yaṁ paññābalaṁ taṁ paññindriyaṁ.

[¶36] It’s because of developing and cultivating the five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Pañcannaṁ, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶37] > Pali: Tatiyaṁ.

[¶38] SN 48.44 · At the Eastern Gate

> Pali: SN 48.44 · Pubbakoṭṭhakasutta

[¶39] So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbakoṭṭhake. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

[¶40] “Sāriputta, do you have faith that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination?”

> Pali: “saddahasi tvaṁ, sāriputta— saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti?

[¶41] “Sir, in this case I don’t rely on faith in the Buddha’s claim that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination. There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. I have known, seen, understood, realized, and experienced this with wisdom. I have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination.”

> Pali: “Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi— saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Yesañhetaṁ, bhante, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Yesañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Mayhañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya. Nikkaṅkhvāhaṁ tattha nibbicikiccho saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti.

[¶42] “Good, good, Sāriputta! There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination.”

> Pali: “Sādhu sādhu, sāriputta. Yesañhetaṁ, sāriputta, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Yesañca kho etaṁ, sāriputta, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā— saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti.

[¶43] > Pali: Catutthaṁ.

[¶44] SN 48.45 · At the Eastern Monastery (1st)

> Pali: SN 48.45 · Paṭhamapubbārāmasutta

[¶45] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. There the Buddha addressed the mendicants: “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho bhagavā bhikkhū āmantesi: “katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶46] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶47] “A mendicant must develop and cultivate one faculty so that they can declare enlightenment. What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized. This is the one faculty that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: “ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti. Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶48] > Pali: Pañcamaṁ.

[¶49] SN 48.46 · At the Eastern Monastery (2nd)

> Pali: SN 48.46 · Dutiyapubbārāmasutta

[¶50] The same setting.

> Pali: Taṁyeva nidānaṁ.

[¶51] “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

> Pali: “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶52] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶53] “A mendicant must develop and cultivate two faculties so that they can declare enlightenment. What two? Noble wisdom and noble freedom. For their noble wisdom is the faculty of wisdom. And their noble freedom is the faculty of immersion.

> Pali: “dvinnaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. Katamesaṁ dvinnaṁ? Ariyāya ca paññāya, ariyāya ca vimuttiyā. Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṁ. Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṁ.

[¶54] These are the two faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: Imesaṁ kho, bhikkhave, dvinnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶55] > Pali: Chaṭṭhaṁ.

[¶56] SN 48.47 · At the Eastern Monastery (3rd)

> Pali: SN 48.47 · Tatiyapubbārāmasutta

[¶57] The same setting.

> Pali: Taṁyeva nidānaṁ.

[¶58] “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

> Pali: “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶59] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶60] “A mendicant must develop and cultivate four faculties so that they can declare enlightenment. What four? The faculties of energy, mindfulness, immersion, and wisdom.

> Pali: “catunnaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. Katamesaṁ catunnaṁ? Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—

[¶61] These are the four faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶62] > Pali: Sattamaṁ.

[¶63] SN 48.48 · At the Eastern Monastery (4th)

> Pali: SN 48.48 · Catutthapubbārāmasutta

[¶64] The same setting.

> Pali: Taṁyeva nidānaṁ.

[¶65] “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

> Pali: “Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶66] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶67] “A mendicant must develop and cultivate five faculties so that they can declare enlightenment. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “pañcannaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. Katamesaṁ pañcannaṁ? Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—

[¶68] These are the five faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶69] > Pali: Aṭṭhamaṁ.

[¶70] SN 48.49 · About Bhāradvāja the Alms-Gatherer

> Pali: SN 48.49 · Piṇḍolabhāradvājasutta

[¶71] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

[¶72] Now at that time Venerable Bhāradvāja the Alms-Gatherer had declared enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī”ti.

[¶73] Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said, “What reason does Bhāradvāja the Alms-Gatherer see for doing this?”

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti. Kiṁ nu kho, bhante, atthavasaṁ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶74] “It’s because Bhāradvāja the Alms-Gatherer has developed and cultivated three faculties that he declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

> Pali: “Tiṇṇannaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti.

[¶75] What three? The faculties of mindfulness, immersion, and wisdom.

> Pali: Katamesaṁ tiṇṇannaṁ? Satindriyassa, samādhindriyassa, paññindriyassa—

[¶76] It’s because Bhāradvāja the Alms-Gatherer has developed and cultivated these three faculties that he declares enlightenment.

> Pali: Imesaṁ kho, bhikkhave, tiṇṇannaṁ indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti.

[¶77] What’s the culmination of these three faculties? They culminate in ending. In the ending of what? Of rebirth, old age, and death.

> Pali: Imāni ca, bhikkhave, tīṇindriyāni kimantāni? Khayantāni. Kissa khayantāni? Jātijarāmaraṇassa.

[¶78] It’s because he sees that they culminate in the ending of rebirth, old age, and death that Bhāradvāja the Alms-Gatherer declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: ‘Jātijarāmaraṇaṁ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶79] > Pali: Navamaṁ.

[¶80] SN 48.50 · At Āpaṇa

> Pali: SN 48.50 · Āpaṇasutta

[¶81] So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Āpaṇa. Then the Buddha said to Venerable Sāriputta:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati āpaṇaṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

[¶82] “Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”

> Pali: “yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?

[¶83] “Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.

> Pali: “Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

[¶84] You can expect that a faithful noble disciple will live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. For their energy is the faculty of energy.

> Pali: saddhassa hi, bhante, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati—akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁ hissa, bhante, vīriyaṁ tadassa vīriyindriyaṁ.

[¶85] You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago. For their mindfulness is the faculty of mindfulness.

> Pali: Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṁ.

[¶86] You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind. For their immersion is the faculty of immersion.

> Pali: Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. Yo hissa, bhante, samādhi tadassa samādhindriyaṁ.

[¶87] You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this: ‘Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. But when that dark mass of ignorance fades away and ceases with no residue left behind, that state is peaceful and sublime. That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ For their noble wisdom is the faculty of wisdom.

> Pali: Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— anamataggo kho saṁsāro. Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Yā hissa, bhante, paññā tadassa paññindriyaṁ.

[¶88] When a noble disciple has tried again and again, recollected again and again, entered immersion again and again, and understood with wisdom again and again, they will be confident of this: ‘I have previously heard of these things. But now I have direct meditative experience of them, and see them with penetrating wisdom.’ For their faith is the faculty of faith.”

> Pali: Saddho so, bhante, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.

[¶89] “Good, good, Sāriputta!

> Pali: “Sādhu sādhu, sāriputta.

[¶90] Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”

> Pali: Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

[¶91] The Buddha then repeated Sāriputta’s answer word for word.

> Pali: Saddhassa hi, sāriputta, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati— akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁ hissa, sāriputta, vīriyaṁ tadassa vīriyindriyaṁ.

[¶92] > Pali: Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, sāriputta, sati tadassa satindriyaṁ.

[¶93] > Pali: Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. Yo hissa, sāriputta, samādhi tadassa samādhindriyaṁ.

[¶94] > Pali: Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— anamataggo kho saṁsāro. Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Yā hissa, sāriputta, paññā tadassa paññindriyaṁ.

[¶95] > Pali: Saddho so, sāriputta, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, sāriputta, saddhā tadassa saddhindriyan”ti.

[¶96] > Pali: Dasamaṁ.

[¶97] > Pali: Jarāvaggo pañcamo.

[¶98] > Pali: Tassuddānaṁ

[¶99] > Pali: Jarā uṇṇābho brāhmaṇo,
sāketo pubbakoṭṭhako;
Pubbārāme ca cattāri,
piṇḍolo āpaṇena cāti.

## 44. The Boar’s Cave · SN 48.51–48.59

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/44/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/44/#p-N

[¶0] SN 48.51 · At Sālā

> Pali: SN 48.51 · Sālasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants: “Mendicants, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi: “seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya.

[¶2] And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to becoming awakened. The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.”

> Pali: Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; vīriyindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; satindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; samādhindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati; paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṁ aggamakkhāyati, yadidaṁ—thāmena javena sūrena; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 48.52 · In the Land of the Mallas

> Pali: SN 48.52 · Mallikasutta

[¶5] So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. There the Buddha addressed the mendicants:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi:

[¶6] “Mendicants, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

> Pali: “yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ saṇṭhiti hoti, atha catunnaṁ indriyānaṁ avaṭṭhiti hoti.

[¶7] It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed. But when the roof peak is lifted into place, the rafters become stable and fixed.

> Pali: Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṁ na ussitaṁ hoti, neva tāva gopānasīnaṁ saṇṭhiti hoti, neva tāva gopānasīnaṁ avaṭṭhiti hoti. Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṁ ussitaṁ hoti, atha gopānasīnaṁ saṇṭhiti hoti, atha gopānasīnaṁ avaṭṭhiti hoti.

[¶8] In the same way, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

> Pali: Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti, neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ …pe… avaṭṭhiti hoti.

[¶9] What four? The faculties of faith, energy, mindfulness, and immersion. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.”

> Pali: Katamesaṁ catunnaṁ? Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa. Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 48.53 · A Trainee

> Pali: SN 48.53 · Sekhasutta

[¶12] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. There the Buddha addressed the mendicants: “Mendicants, is there a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tatra kho bhagavā bhikkhū āmantesi: “atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyyā”ti?

[¶13] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶14] “There is a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept.

> Pali: “atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyya.

[¶15] And what is a way that a mendicant who is a trainee can understand that they are a trainee? It’s when a mendicant who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is a way that a mendicant who is a trainee can understand that they are a trainee.

> Pali: Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti? Idha, bhikkhave, sekho bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

[¶16] Furthermore, a mendicant who is a trainee reflects: ‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’ They understand: ‘There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.’ This too is a way that a mendicant who is a trainee can understand that they are a trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati: ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti? So evaṁ pajānāti: ‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

[¶17] Furthermore, a mendicant who is a trainee understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination, they do see them with penetrating wisdom. This too is a way that a mendicant who is a trainee can understand that they are a trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Na heva kho kāyena phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

[¶18] And what is the way that a mendicant who is an adept can understand that they are an adept? It’s when a mendicant who is an adept understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. They have direct meditative experience of their destination, apex, fruit, and culmination, and they see them with penetrating wisdom. This is a way that a mendicant who is an adept can understand that they are an adept.

> Pali: Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti? Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Kāyena ca phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti.

[¶19] Furthermore, a mendicant who is an adept understands the six faculties: eye, ear, nose, tongue, body, and mind. They understand: ‘These six faculties will totally and utterly cease without remainder. And no other six faculties will arise anywhere anyhow.’ This too is a way that a mendicant who is an adept can understand that they are an adept.”

> Pali: Puna caparaṁ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. ‘Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ— imāni kho cha indriyāni sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānātī”ti.

[¶20] > Pali: Tatiyaṁ.

[¶21] SN 48.54 · Footprints

> Pali: SN 48.54 · Padasutta

[¶22] “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening; that is, for becoming awakened.

> Pali: “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṁvattanti, paññindriyaṁ padaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya.

[¶23] And what are the steps that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are steps that lead to awakening, in that they lead to becoming awakened.

> Pali: Katamāni ca, bhikkhave, padāni bodhāya saṁvattanti? Saddhindriyaṁ, bhikkhave, padaṁ, taṁ bodhāya saṁvattati; vīriyindriyaṁ padaṁ, taṁ bodhāya saṁvattati; satindriyaṁ padaṁ, taṁ bodhāya saṁvattati; samādhindriyaṁ padaṁ, taṁ bodhāya saṁvattati; paññindriyaṁ padaṁ, taṁ bodhāya saṁvattati.

[¶24] The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening; that is, for becoming awakened. ”

> Pali: Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ—mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṁvattanti, paññindriyaṁ padaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶25] > Pali: Catutthaṁ.

[¶26] SN 48.55 · Heartwood

> Pali: SN 48.55 · Sārasutta

[¶27] “Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.

> Pali: “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya.

[¶28] And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to becoming awakened.

> Pali: Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Vīriyindriyaṁ …pe… satindriyaṁ …pe… samādhindriyaṁ …pe… paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati.

[¶29] Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.”

> Pali: Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 48.56 · Grounded

> Pali: SN 48.56 · Patiṭṭhitasutta

[¶32] “Mendicants, when a mendicant is grounded in one thing the five faculties become developed, well developed. What one thing? Diligence. And what is diligence? It’s when a mendicant looks after their mind when it comes to defilements and things accompanied by defilements. As they do so the faculties of faith, energy, mindfulness, immersion, and wisdom are fully developed. That’s how when a mendicant is grounded in one thing the five faculties become developed, well developed.”

> Pali: “Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Katamasmiṁ ekadhamme? Appamāde. Katamo ca bhikkhave, appamādo? Idha, bhikkhave, bhikkhu cittaṁ rakkhati āsavesu ca sāsavesu ca dhammesu. Tassa cittaṁ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṁ gacchati. Vīriyindriyampi bhāvanāpāripūriṁ gacchati. Satindriyampi bhāvanāpāripūriṁ gacchati. Samādhindriyampi bhāvanāpāripūriṁ gacchati. Paññindriyampi bhāvanāpāripūriṁ gacchati. Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti.

[¶33] > Pali: Chaṭṭhaṁ.

[¶34] SN 48.57 · With the Divinity Sahampati

> Pali: SN 48.57 · Sahampatibrahmasutta

[¶35] At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.

[¶36] Then as he was in private retreat this thought came to his mind, “When these five faculties are developed and cultivated they have freedom from death as their objective, destination, and culmination. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they have freedom from death as their objective, destination, and culmination.”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Vīriyindriyaṁ …pe… satindriyaṁ …pe… samādhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.

[¶37] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶38] “That’s so true, Blessed One! That’s so true, Holy One! When these five faculties are developed and cultivated they have freedom from death as their objective, destination, and culmination. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they have freedom from death as their objective, destination, and culmination.

> Pali: “evametaṁ, bhagavā, evametaṁ sugata. Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.

[¶39] Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa. There they knew me as the mendicant Sahaka. Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the realm of divinity. There they know me as the divinity Sahampati.

> Pali: Bhūtapubbāhaṁ, bhante, kassape sammāsambuddhe brahmacariyaṁ acariṁ. Tatrapi maṁ evaṁ jānanti: ‘sahako bhikkhu, sahako bhikkhū’ti. So khvāhaṁ, bhante, imesaṁyeva pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā kāmesu kāmacchandaṁ virājetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapanno. Tatrapi maṁ evaṁ jānanti: ‘brahmā sahampati, brahmā sahampatī’ti.

[¶40] That’s so true, Blessed One! That’s so true, Holy One! I know and see how when these five faculties are developed and cultivated they have freedom from death as their objective, destination, and culmination.”

> Pali: Evametaṁ, bhagavā, evametaṁ sugata. Ahametaṁ jānāmi, ahametaṁ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.

[¶41] > Pali: Sattamaṁ.

[¶42] SN 48.58 · The Boar’s Cave

> Pali: SN 48.58 · Sūkarakhatasutta

[¶43] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave. Then the Buddha said to Venerable Sāriputta:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

[¶44] “Sāriputta, considering what benefit does a mendicant with defilements ended, in rolling forth, roll forth with utmost deference for the Realized One or his instructions?”

> Pali: “kiṁ nu kho, sāriputta, atthavasaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

[¶45] “Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”

> Pali: “Anuttarañhi, bhante, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

[¶46] “Good, good, Sāriputta! For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.

> Pali: “Sādhu sādhu, sāriputta. Anuttarañhi, sāriputta, yogakkhemaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattati.

[¶47] And what is that supreme sanctuary from the yoke?”

> Pali: Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

[¶48] “It’s when a mendicant with defilements ended develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, in rolling forth, rolls forth with utmost deference for the Realized One or his instructions.”

> Pali: “Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, vīriyindriyaṁ bhāveti …pe… satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. Ayaṁ kho, bhante, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

[¶49] “Good, good, Sāriputta! For this is that supreme sanctuary from the yoke.

> Pali: “Sādhu sādhu, sāriputta. Eso hi, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatīti.

[¶50] And what is that utmost deference that a mendicant with defilements ended, in rolling forth, shows toward the Realized One or his instructions?”

> Pali: Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti?

[¶51] “It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. This is that utmost deference.”

> Pali: “Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

[¶52] “Good, good, Sāriputta! For this is that utmost deference that a mendicant with defilements ended, in rolling forth, shows toward the Realized One or his instructions.”

> Pali: “Sādhu sādhu, sāriputta. Eso hi, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti.

[¶53] > Pali: Aṭṭhamaṁ.

[¶54] SN 48.59 · Arising (1st)

> Pali: SN 48.59 · Paṭhamauppādasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] “Mendicants, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

> Pali: “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.

[¶57] > Pali: Navamaṁ.

## 45. On the Side of Awakening · SN 48.61–48.70

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/45/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/45/#p-N

[¶0] SN 48.61 · Fetters

> Pali: SN 48.61 · Saṁyojanasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters.”

> Pali: “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattantī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 48.62 · Tendencies

> Pali: SN 48.62 · Anusayasutta

[¶5] “Mendicants, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.”

> Pali: “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṁvattanti. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṁvattantī”ti.

[¶6] > Pali: Dutiyaṁ.

[¶7] SN 48.63 · Complete Understanding

> Pali: SN 48.63 · Pariññāsutta

[¶8] “Mendicants, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the complete understanding of the course of time.”

> Pali: “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṁvattanti. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṁvattantī”ti.

[¶9] > Pali: Tatiyaṁ.

[¶10] SN 48.64 · Ending of Defilements

> Pali: SN 48.64 · Āsavakkhayasutta

[¶11] “Mendicants, when these five faculties are developed and cultivated they lead to the ending of defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the ending of defilements.”

> Pali: “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṁ khayāya saṁvattanti. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṁ khayāya saṁvattantīti.

[¶12] “Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”

> Pali: Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti, anusayasamugghātāya saṁvattanti, addhānapariññāya saṁvattanti, āsavānaṁ khayāya saṁvattanti. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṁyojanappahānāya saṁvattanti, anusayasamugghātāya saṁvattanti, addhānapariññāya saṁvattanti, āsavānaṁ khayāya saṁvattantī”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] SN 48.65 · Two Fruits

> Pali: SN 48.65 · Paṭhamaphalasutta

[¶15] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶16] Because of developing and cultivating these five faculties, one of two results can be expected: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶17] > Pali: Pañcamaṁ.

[¶18] SN 48.66 · Seven Benefits

> Pali: SN 48.66 · Dutiyaphalasutta

[¶19] “Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

> Pali: “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.

[¶20] Because of developing and cultivating these five faculties, seven fruits and benefits can be expected. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā satta phalā sattānisaṁsā pāṭikaṅkhā. Katame satta phalā sattānisaṁsā? Diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti. No ce diṭṭheva dhamme aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī.

[¶21] Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.

[¶22] > Pali: Chaṭṭhaṁ.

[¶23] SN 48.67 · A Tree (1st)

> Pali: SN 48.67 · Paṭhamarukkhasutta

[¶24] “Mendicants, of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened. And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to becoming awakened. Of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.”

> Pali: “Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Vīriyindriyaṁ …pe… satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶25] > Pali: Sattamaṁ.

[¶26] SN 48.68 · A Tree (2nd)

> Pali: SN 48.68 · Dutiyarukkhasutta

[¶27] “Mendicants, of all the trees belonging to the gods of the thirty-three, the Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.

> Pali: “Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya.

[¶28] And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to awakening.

> Pali: Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Vīriyindriyaṁ …pe… satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati.

[¶29] Of all the trees belonging to the gods of the thirty-three, the Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.”

> Pali: Seyyathāpi, bhikkhave, ye keci devānaṁ tāvatiṁsānaṁ rukkhā, pārichattako tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶30] > Pali: Aṭṭhamaṁ.

[¶31] SN 48.69 · A Tree (3rd)

> Pali: SN 48.69 · Tatiyarukkhasutta

[¶32] “Mendicants, of all the trees belonging to the titans, the Vivid Patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened. And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to awakening. Of all the trees belonging to the titans, the Vivid Patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened”

> Pali: “Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati …pe… paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Seyyathāpi, bhikkhave, ye keci asurānaṁ rukkhā, cittapāṭali tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶33] > Pali: Navamaṁ.

[¶34] SN 48.70 · A Tree (4th)

> Pali: SN 48.70 · Catuttharukkhasutta

[¶35] “Mendicants, of all the trees belonging to the phoenixes, the Red Silk-Cotton Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened. And what are the qualities on the side of awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities on the side of awakening, in that they lead to awakening. Of all the trees belonging to the phoenixes, the Red Silk-Cotton Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities on the side of awakening; that is, for becoming awakened.”

> Pali: “Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṁ, bhikkhave, bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati …pe… paññindriyaṁ bodhipakkhiyo dhammo, taṁ bodhāya saṁvattati. Seyyathāpi, bhikkhave, ye keci supaṇṇānaṁ rukkhā, kūṭasimbalī tesaṁ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṁ tesaṁ aggamakkhāyati, yadidaṁ—bodhāyā”ti.

[¶36] > Pali: Dasamaṁ.

[¶37] > Pali: Bodhipakkhiyavaggo sattamo.

[¶38] > Pali: Tassuddānaṁ

[¶39] > Pali: Saṁyojanā anusayā,
pariññā āsavakkhayā;
Dve phalā caturo rukkhā,
vaggo tena pavuccatīti.

## 46. Abbreviated Texts on the Ganges · SN 48.71–82

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/46/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/46/#p-N

[¶0] SN 48.71–82 · Slanting East, Etc.

> Pali: SN 48.71–82 · Pācīnādisutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] How so? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, vīriyindriyaṁ …pe… satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶3] > Pali: Dvādasamaṁ.

[¶4] > Pali: Gaṅgāpeyyālavaggo aṭṭhamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 47. The Chapter on Diligence · SN 48.83–92

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/47/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/47/#p-N

[¶0] SN 48.83–92 · The Chapter on Diligence

> Pali: SN 48.83–92 · Appamādavagga

[¶1] (Tell in full as in the chapter on diligence at SN 45.139–148.)

> Pali: (Appamādavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sārena vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 48. The Chapter on Hard Work · SN 48.93–104

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/48/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/48/#p-N

[¶0] SN 48.93–104 · The Chapter on Hard Work

> Pali: SN 48.93–104 · Balakaraṇīyavagga

[¶1] (Tell in full as in the chapter on hard work at SN 45.149–160.)

> Pali: (Balakaraṇīyavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 49. The Chapter on Searches · SN 48.105–114

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/49/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/49/#p-N

[¶0] SN 48.105–114 · The Chapter on Searches

> Pali: SN 48.105–114 · Esanāvagga

[¶1] (Tell in full as in the chapter on searches at SN 45.161–170.)

> Pali: (Esanāvaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 50. The Chapter on Floods · SN 48.115–124

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/50/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/50/#p-N

[¶0] SN 48.115–124 · Floods, etc.

> Pali: SN 48.115–124 · Oghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶3] These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.

[¶4] > Pali: Dasamaṁ.

[¶5] (Tell in full as in the Linked Discourses on the Path, SN 45.171–179, with the above as the final discourse.)

> Pali: (Yathā maggasaṁyuttaṁ, tathā vitthāretabbaṁ.)

[¶6] > Pali: Oghavaggo dvādasamo.

[¶7] > Pali: Tassuddānaṁ

[¶8] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

## 51. Another Chapter of Abbreviated Texts on the Ganges · SN 48.125–136–48.147–158

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/51/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/51/#p-N

[¶0] SN 48.125–136 · Another on Sloping East, Etc.

> Pali: SN 48.125–136 · Punapācīnādisutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] How so? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… paññindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶3] > Pali: Dvādasamaṁ.

[¶4] > Pali: Gaṅgāpeyyālavaggo terasamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

[¶7] SN 48.137–146 · Another Chapter on Diligence

> Pali: SN 48.137–146 · Punaappamādavagga

[¶8] (This text consists of the title only. Tell in full as in SN 45.139–148, removal of greed version.)

> Pali: On Display: Title of Section Only

[¶9] SN 48.147–158 · Another Chapter on Hard Work

> Pali: SN 48.147–158 · Punabalakaraṇīyavagga

[¶10] (This text consists of the title only. Tell in full as in SN 45.149–160, removal of greed version.)

> Pali: On Display: Title of Section Only

## 52. Another Chapter on Searches · SN 48.159–168

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/52/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/52/#p-N

[¶0] SN 48.159–168 · Another Chapter on Searches

> Pali: SN 48.159–168 · Punaesanāvagga

[¶1] (Tell in full as in SN 45.161–170, removal of greed version.)

> Pali: (Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.)

## 53. Another Chapter on Floods · SN 48.169–178

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/53/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/53/#p-N

[¶0] SN 48.169–178 · Another Series on Floods, Etc.

> Pali: SN 48.169–178 · punaoghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. Vīriyindriyaṁ …pe… satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.

[¶3] These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.

[¶4] > Pali: Oghavaggo sattarasamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶7] The Linked Discourses on the Faculties, the fourth section.

> Pali: Indriyasaṁyuttaṁ catutthaṁ.

## 54. Abbreviated Texts on the Ganges · SN 49.1–12

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/54/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/54/#p-N

[¶0] SN 49.1–12 · Sloping East, Etc.

> Pali: SN 49.1–12 · Pācīnādisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] There the Buddha said:

> Pali: Tatra kho bhagavā etadavoca:

[¶3] “Mendicants, there are these four right efforts. What four?

> Pali: “cattārome, bhikkhave, sammappadhānā. Katame cattāro?

[¶4] It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

> Pali: Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶5] They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

> Pali: Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶6] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

> Pali: Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶7] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are the four right efforts.

> Pali: Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ime kho, bhikkhave, cattāro sammappadhānāti.

[¶8] The Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.

> Pali: Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶9] And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment?

> Pali: Kathañca, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

[¶10] They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.

> Pali: Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶11] They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

> Pali: Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶12] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

> Pali: Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶13] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

> Pali: Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶14] That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶15] > Pali: Dvādasamaṁ.

[¶16] > Pali: Gaṅgāpeyyālavaggo paṭhamo.

[¶17] (Tell in full as in <a href='https://suttacentral.net/sn45.92'>SN 45.92</a>–102.)

> Pali: (Sammappadhānasaṁyuttassa gaṅgāpeyyālī sammappadhānavasena vitthāretabbā.)

[¶18] > Pali: Tassuddānaṁ

[¶19] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 55. Diligence · SN 49.13–22

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/55/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/55/#p-N

[¶0] SN 49.13–22 · Diligence

> Pali: SN 49.13–22 · Appamādavagga

[¶1] (Tell in full as in SN 45.139–148.)

> Pali: (Appamādavaggo sammappadhānavasena vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sārena vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 56. Hard Work · SN 49.23–34

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/56/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/56/#p-N

[¶0] SN 49.23–34 · Hard Work, Etc.

> Pali: SN 49.23–34 · Balakaraṇīyādisutta

[¶1] “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. In the same way, a mendicant develops and cultivates the four right efforts depending on and grounded on ethics.

> Pali: “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti; evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti.

[¶2] How so? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

> Pali: Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶3] That’s how a mendicant develops and cultivates the four right efforts depending on and grounded on ethics.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkarotī”ti.

[¶4] (Tell in full as in SN 45.149–160.)

> Pali: (Evaṁ balakaraṇīyavaggo sammappadhānavasena vitthāretabbo.)

[¶5] > Pali: Dvādasamaṁ.

[¶6] > Pali: Balakaraṇīyavaggo tatiyo.

[¶7] > Pali: Tassuddānaṁ

[¶8] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 57. Searches · SN 49.35–44

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/57/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/57/#p-N

[¶0] SN 49.35–44 · Ten Discourses on Searches, Etc.

> Pali: SN 49.35–44 · Esanādisuttadasaka

[¶1] “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

> Pali: “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā— imā kho, bhikkhave, tisso esanā.

[¶2] The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṁ …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶3] These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches.”

> Pali: Imāsaṁ kho, bhikkhave, tissannaṁ esanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.

[¶4] (Tell in full as in SN 45.161–170.)

> Pali: (Vitthāretabbaṁ.)

[¶5] > Pali: Dasamaṁ.

[¶6] > Pali: Esanāvaggo catuttho.

[¶7] > Pali: Tassuddānaṁ

[¶8] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 58. Floods · SN 49.45–54

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/58/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/58/#p-N

[¶0] SN 49.45–54 · Floods, Etc.

> Pali: SN 49.45–54 · Oghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant generates enthusiasm … so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṁ …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶3] These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.

[¶4] (Tell in full as in SN 45.171–179, with the above as the final discourse.)

> Pali: (Vitthāretabbā.)

[¶5] > Pali: Dasamaṁ.

[¶6] > Pali: Oghavaggo pañcamo.

[¶7] > Pali: Tassuddānaṁ

[¶8] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶9] The Linked Discourses on the Right Efforts, the fifth section.

> Pali: Sammappadhānasaṁyuttaṁ pañcamaṁ.

## 59. Abbreviated Texts on the Ganges · SN 50.1–12

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/59/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/59/#p-N

[¶0] SN 50.1–12 · Sloping East, Etc.

> Pali: SN 50.1–12 · Balādisutta

[¶1] “Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. The Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balānīti. Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.”

> Pali: Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, vīriyabalaṁ …pe… satibalaṁ … samādhibalaṁ … paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶3] > Pali: Dvādasamaṁ.

[¶4] > Pali: Gaṅgāpeyyālavaggo paṭhamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 60. Diligence · SN 50.13–22

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/60/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/60/#p-N

[¶0] SN 50.13–22 · Diligence

> Pali: SN 50.13–22 · Appamādavagga

[¶1] (Tell in full as in the chapter on diligence at SN 45.139–148.)

> Pali: (Appamādavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sārena vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 61. Hard Work · SN 50.23–34

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/61/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/61/#p-N

[¶0] SN 50.23–34 · Hard Work

> Pali: SN 50.23–34 · Balakaraṇīyavagga

[¶1] (Tell in full as in the chapter on hard work at SN 45.149–160.)

> Pali: (Balakaraṇīyavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 62. Searches · SN 50.35–44

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/62/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/62/#p-N

[¶0] SN 50.35–44 · Searches

> Pali: SN 50.35–44 · Esanāvagga

[¶1] (Tell in full as in the chapter on searches at SN 45.161–170.)

> Pali: (Esanāvaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 63. Floods · SN 50.45–54

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/63/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/63/#p-N

[¶0] SN 50.45–54 · Floods, Etc.

> Pali: SN 50.45–54 · Oghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, vīriyabalaṁ …pe… satibalaṁ … samādhibalaṁ … paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

[¶3] These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti.

[¶4] (Tell in full as in SN 45.171–179, with the above as the final discourse.)

> Pali: (Evaṁ vitthāretabbā.)

## 64. Another Chapter of Abbreviated Texts on the Ganges · SN 50.55–66–50.67–76

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/64/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/64/#p-N

[¶0] SN 50.55–66 · Sloping East, Etc.

> Pali: SN 50.55–66 · Pācīnādisutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

> Pali: Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …

[¶3] That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.”

> Pali: evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶4] (Tell in full for each of the different rivers as in SN 45.91–102, removal of greed version.)

> Pali: Vitthāretabbā.

[¶5] > Pali: Dvādasamaṁ.

[¶6] > Pali: Gaṅgāpeyyālavaggo chaṭṭho.

[¶7] > Pali: Tassuddānaṁ

[¶8] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

[¶9] SN 50.67–76 · Another Chapter on Diligence

> Pali: SN 50.67–76 · Punaappamādavagga

[¶10] (This text consists of the title only. Tell in full as in SN 45.139–148, removal of greed version.)

> Pali: On Display: Title of Section Only

## 65. Another Chapter on Hard Work · SN 50.77–88

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/65/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/65/#p-N

[¶0] SN 50.77–88 · Another Chapter on Hard Work

> Pali: SN 50.77–88 · Punabalakaraṇīyavagga

[¶1] (Tell in full as in SN 45.149–160, removal of greed version.)

> Pali: (Appamādavagga-balakaraṇīyavaggā vitthāretabbā.)

## 66. Another Chapter on Searches · SN 50.89–98

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/66/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/66/#p-N

[¶0] SN 50.89–98 · Another Series on Searches, Etc.

> Pali: SN 50.89–98 · Punaesanādisutta

[¶1] (Tell in full as in SN 45.161–170, removal of greed version.)

> Pali: (Evaṁ esanāpāḷi vitthāretabbā—rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.)

[¶2] > Pali: Esanāvaggo navamo.

[¶3] > Pali: Tassuddānaṁ

[¶4] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 67. Another Chapter on Floods · SN 50.99–108

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/67/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/67/#p-N

[¶0] SN 50.99–108 · Another Series on Floods, Etc.

> Pali: SN 50.99–108 · Punaoghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? A mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti …pe… paññābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.

[¶3] These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti.

[¶4] > Pali: Dasamaṁ.

[¶5] > Pali: Oghavaggo dasamo.

[¶6] > Pali: Tassuddānaṁ

[¶7] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶8] The Linked Discourses on the Powers, the sixth section.

> Pali: Balasaṁyuttaṁ chaṭṭhaṁ.

## 68. At the Cāpāla Shrine · SN 51.1–51.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/68/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/68/#p-N

[¶0] SN 51.1 · From the Near Shore

> Pali: SN 51.1 · Apārasutta

[¶1] “Mendicants, when these four bases of psychic power are developed and cultivated they lead to going from the near shore to the far shore. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. When these four bases of psychic power are developed and cultivated they lead to going from the near shore to the far shore.”

> Pali: “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattanti. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā apārā pāraṁ gamanāya saṁvattantī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 51.2 · Missed Out

> Pali: SN 51.2 · Viraddhasutta

[¶4] “Mendicants, whoever has missed out on the four bases of psychic power has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the four bases of psychic power has undertaken the noble path to the complete ending of suffering. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. Whoever has missed out on these four bases of psychic power has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four bases of psychic power has undertaken the noble path to the complete ending of suffering.”

> Pali: “Yesaṁ kesañci, bhikkhave, cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] SN 51.3 · A Noble One

> Pali: SN 51.3 · Ariyasutta

[¶7] “Mendicants, when these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. When these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

> Pali: “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] SN 51.4 · Disillusionment

> Pali: SN 51.4 · Nibbidāsutta

[¶10] “Mendicants, these four bases of psychic power, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These four bases of psychic power, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

> Pali: “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] SN 51.5 · Partly

> Pali: SN 51.5 · Iddhipadesasutta

[¶13] “Mendicants, all the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the present who are partly manifesting psychic powers do so by developing and cultivating the four bases of psychic power.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādenti sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā.

[¶14] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the present who are partly manifesting psychic powers do so by developing and cultivating these four bases of psychic power.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṁ abhinipphādenti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti.

[¶15] > Pali: Pañcamaṁ.

[¶16] SN 51.6 · Completely

> Pali: SN 51.6 · Samattasutta

[¶17] “Mendicants, all the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating the four bases of psychic power.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādenti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā.

[¶18] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating these four bases of psychic power.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādessanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṁ iddhiṁ abhinipphādenti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti.

[¶19] > Pali: Chaṭṭhaṁ.

[¶20] SN 51.7 · A Mendicant

> Pali: SN 51.7 · Bhikkhusutta

[¶21] “Mendicants, all the mendicants in the past … future … present who realize the undefiled freedom of heart and freedom by wisdom, and who live having realized it with their own insight in this very life due to the ending of defilements, do so by developing and cultivating the four bases of psychic power.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā.

[¶22] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the mendicants in the past … future … present who realize the undefiled freedom of heart and freedom by wisdom, and who live having realized it with their own insight in this very life due to the ending of defilements, do so by developing and cultivating these four bases of psychic power.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti.

[¶23] > Pali: Sattamaṁ.

[¶24] SN 51.8 · Awakened

> Pali: SN 51.8 · Buddhasutta

[¶25] “Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. It is because he has developed and cultivated these four bases of psychic power that the Realized One is called ‘the perfected one, the fully awakened Buddha’.”

> Pali: “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccatī”ti.

[¶26] > Pali: Aṭṭhamaṁ.

[¶27] SN 51.9 · Knowledge

> Pali: SN 51.9 · Ñāṇasutta

[¶28] “Mendicants: ‘This is the basis of psychic power that has immersion due to enthusiasm, and active effort.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: “‘Ayaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶29] ‘This is the basis of psychic power that has immersion due to energy, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: ‘Ayaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶30] ‘This is the basis of psychic power that has immersion due to mental development, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: ‘Ayaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶31] ‘This is the basis of psychic power that has immersion due to inquiry, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

> Pali: ‘Ayaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.

[¶32] > Pali: Navamaṁ.

[¶33] SN 51.10 · At the Cāpāla Shrine

> Pali: SN 51.10 · Cetiyasutta

[¶34] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla Shrine for the day’s meditation.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.

[¶35] “Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

[¶36] Then the Buddha went up to the Cāpāla Shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

> Pali: Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶37] “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

> Pali: “Ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.

[¶38] But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

> Pali: Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto.

[¶39] For a second time … For a third time, the Buddha said to Ānanda:

> Pali: Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

[¶40] “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

> Pali: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.

[¶41] But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

> Pali: Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto.

[¶42] Then the Buddha said to him, “Go now, Ānanda, at your convenience.”

> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha kho tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.

[¶43] “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.

[¶44] And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha and said to him:

> Pali: Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:

[¶45] “Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

> Pali: “Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

[¶46] Today you do have such monk disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

> Pali: Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.

[¶47] Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’ …

> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

[¶48] Today you do have such nun disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

> Pali: Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.

[¶49] Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have layman disciples … and laywoman disciples who are competent, educated, self-assured, learned …’ …

> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā …pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

[¶50] Today you do have such layman and laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

> Pali: Santi kho pana, bhante, etarahi upāsakā … upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.

[¶51] Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. Tayidaṁ, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato”ti.

[¶52] When this was said, the Buddha said to Māra, “Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”

> Pali: Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.

[¶53] So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶54] “Comparing the incomparable <j>with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”

> Pali: “Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.

[¶55] > Pali: Dasamaṁ.

[¶56] > Pali: Cāpālavaggo paṭhamo.

[¶57] > Pali: Tassuddānaṁ

[¶58] > Pali: Apārāpi viraddho ca,
ariyā nibbidāpi ca;
Padesaṁ samattaṁ bhikkhu,
buddhaṁ ñāṇañca cetiyanti.

## 69. Shaking the Stilt Longhouse · SN 51.11–51.19

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/69/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/69/#p-N

[¶0] SN 51.11 · Before

> Pali: SN 51.11 · Pubbasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti’.

[¶3] They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

> Pali: Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīriyaṁ na ca atilīnaṁ bhavissati, na ca atippaggahitaṁ bhavissati, na ca ajjhattaṁ saṅkhittaṁ bhavissati, na ca bahiddhā vikkhittaṁ bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me cittaṁ na ca atilīnaṁ bhavissati, na ca atippaggahitaṁ bhavissati, na ca ajjhattaṁ saṅkhittaṁ bhavissati, na ca bahiddhā vikkhittaṁ bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶4] When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶5] When the four bases of psychic power have been developed and cultivated in this way, with clairaudience that is purified and superhuman they hear both kinds of sounds, human and heavenly, whether near or far.

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, dūre santike cāti.

[¶6] When the four bases of psychic power have been developed and cultivated in this way, they understand the minds of other beings and individuals, having encompassed them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti; vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti; sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti; vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti; samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti; vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti; saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti; vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti; mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti; amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti; sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti; anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti; samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti; asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti; vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti; avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

[¶7] When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

[¶8] When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

[¶9] When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 51.12 · Very Fruitful

> Pali: SN 51.12 · Mahapphalasutta

[¶12] “Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial. How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

> Pali: “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṁ bahulīkatā mahapphalā honti mahānisaṁsā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶13] They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

> Pali: Vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Evaṁ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṁ bahulīkatā mahapphalā honti mahānisaṁsā.

[¶14] When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. …

> Pali: Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe….

[¶15] When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶16] > Pali: Dutiyaṁ.

[¶17] SN 51.13 · Immersion Due to Enthusiasm

> Pali: SN 51.13 · Chandasamādhisutta

[¶18] “Mendicants, if a mendicant depends on enthusiasm in order to gain immersion, gain unification of mind, this is called immersion due to enthusiasm. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are called active efforts. And so there is this enthusiasm, this immersion due to enthusiasm, and these active efforts. This is called the basis of psychic power that has immersion due to enthusiasm, and active effort.

> Pali: “Chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— ayaṁ vuccati chandasamādhi. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā— ayaṁ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādo.

[¶19] If a mendicant depends on energy in order to gain immersion, gain unification of mind, this is called immersion due to energy. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are called active efforts. And so there is this energy, this immersion due to energy, and these active efforts. This is called the basis of psychic power that has immersion due to energy, and active effort.

> Pali: Vīriyañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— ayaṁ vuccati ‘vīriyasamādhi’. So anuppannānaṁ …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti idañca vīriyaṁ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā— ayaṁ vuccati, bhikkhave, vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo.

[¶20] If a mendicant depends on mental development in order to gain immersion, gain unification of mind, this is called immersion due to mental development. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are called active efforts. And so there is this mental development, this immersion due to mental development, and these active efforts. This is called the basis of psychic power that has immersion due to mental development, and active effort.

> Pali: Cittañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— ayaṁ vuccati ‘cittasamādhi’. So anuppannānaṁ pāpakānaṁ …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti idañca cittaṁ, ayañca cittasamādhi, ime ca padhānasaṅkhārā— ayaṁ vuccati, bhikkhave, cittasamādhippadhānasaṅkhārasamannāgato iddhipādo.

[¶21] If a mendicant depends on inquiry in order to gain immersion, gain unification of mind, this is called immersion due to inquiry. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are called active efforts. And so there is this inquiry, this immersion due to inquiry, and these active efforts. This is called the basis of psychic power that has immersion due to inquiry, and active effort.”

> Pali: Vīmaṁsañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— ayaṁ vuccati ‘vīmaṁsāsamādhi’. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti ayañca vīmaṁsā, ayañca vīmaṁsāsamādhi, ime ca padhānasaṅkhārā— ayaṁ vuccati, bhikkhave, vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] SN 51.14 · With Moggallāna

> Pali: SN 51.14 · Moggallānasutta

[¶24] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time several mendicants were staying beneath the longhouse. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena sambahulā bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā.

[¶25] Then the Buddha addressed Venerable Mahāmoggallāna, “These spiritual companions of yours staying beneath the longhouse are haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Go, Moggallāna, and strike awe in those mendicants!”

> Pali: Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “ete kho, moggallāna, sabrahmacārino heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. Gaccha, moggallāna, te bhikkhū saṁvejehī”ti.

[¶26] “Yes, sir,” replied Mahāmoggallāna. Then he used his psychic power to make the longhouse shake and rock and tremble with his big toe. Then those mendicants stood to one side, shocked and awestruck.

> Pali: “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāresi yathā pādaṅguṭṭhakena migāramātupāsādaṁ saṅkampesi sampakampesi sampacālesi. Atha kho te bhikkhū saṁviggā lomahaṭṭhajātā ekamantaṁ aṭṭhaṁsu:

[¶27] “Oh lord, how incredible, how amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and quivers!”

> Pali: “acchariyaṁ vata bho, abbhutaṁ vata bho. Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti.

[¶28] Then the Buddha went up to those mendicants and said:

> Pali: Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū bhagavā etadavoca:

[¶29] “Why do you, mendicants, stand to one side, shocked and awestruck?”

> Pali: “kiṁ nu tumhe, bhikkhave, saṁviggā lomahaṭṭhajātā ekamantaṁ ṭhitā”ti?

[¶30] “It’s incredible, sir, it’s amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and quivers!”

> Pali: “Acchariyaṁ, bhante, abbhutaṁ bhante. Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti.

[¶31] “Wanting to strike awe in you, the mendicant Moggallāna made the longhouse shake and rock and quiver with his big toe.

> Pali: “Tumheva kho, bhikkhave, saṁvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo, saṅkampito sampakampito sampacālito.

[¶32] What do you think, mendicants? What things has the mendicant Moggallāna developed and cultivated so as to have such power and might?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo”ti?

[¶33] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶34] “Well then, mendicants, listen. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power. What four? Moggallāna develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.

> Pali: “Tena hi, bhikkhave, suṇātha. Catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo. Katamesaṁ catunnaṁ? Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati; na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo.

[¶35] And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power … controlling the body as far as the realm of divinity. …

> Pali: Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe…

[¶36] And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna realizes the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements.”

> Pali: imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶37] > Pali: Catutthaṁ.

[¶38] SN 51.15 · The Brahmin Uṇṇābha

> Pali: SN 51.15 · Uṇṇābhabrāhmaṇasutta

[¶39] So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then Uṇṇābha the brahmin went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Worthy Ānanda, what’s the goal of leading the spiritual life under the ascetic Gotama?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Atha kho uṇṇābho brāhmaṇo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “kimatthiyaṁ nu kho, bho ānanda, samaṇe gotame brahmacariyaṁ vussatī”ti?

[¶40] “The goal of leading the spiritual life under the Buddha, brahmin, is to give up desire.”

> Pali: “Chandappahānatthaṁ kho, brāhmaṇa, bhagavati brahmacariyaṁ vussatī”ti.

[¶41] “But is there a path and a practice for giving up that desire?”

> Pali: “Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā”ti?

[¶42] “There is.”

> Pali: “Atthi kho, brāhmaṇa, maggo, atthi paṭipadā etassa chandassa pahānāyā”ti.

[¶43] “What is that path?”

> Pali: “Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā”ti?

[¶44] “It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is the path and the practice for giving up that desire.”

> Pali: “Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ kho, brāhmaṇa, maggo ayaṁ paṭipadā etassa chandassa pahānāyā”ti.

[¶45] “This being the case, worthy Ānanda, the path is endless, not finite. For it’s not possible to give up desire by means of desire.”

> Pali: “Evaṁ sante, bho ānanda, santakaṁ hoti no asantakaṁ. Chandeneva chandaṁ pajahissatīti—netaṁ ṭhānaṁ vijjati”.

[¶46] “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Have you ever had a desire to walk to the park, but when you arrived at the park, the corresponding desire faded away?”

> Pali: “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā taṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, ahosi te pubbe chando ‘ārāmaṁ gamissāmī’ti? Tassa te ārāmagatassa yo tajjo chando so paṭippassaddho”ti?

[¶47] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶48] “Have you ever had the energy to walk to the park, but when you arrived at the park, the corresponding energy faded away?”

> Pali: “Ahosi te pubbe vīriyaṁ ‘ārāmaṁ gamissāmī’ti? Tassa te ārāmagatassa yaṁ tajjaṁ vīriyaṁ taṁ paṭippassaddhan”ti?

[¶49] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶50] “Have you ever had the idea to walk to the park, but when you arrived at the park, the corresponding idea faded away?”

> Pali: “Ahosi te pubbe cittaṁ ‘ārāmaṁ gamissāmī’ti? Tassa te ārāmagatassa yaṁ tajjaṁ cittaṁ taṁ paṭippassaddhan”ti?

[¶51] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶52] “Have you ever inquired regarding a walk to the park, but when you arrived at the park, the corresponding inquiry faded away?”

> Pali: “Ahosi te pubbe vīmaṁsā ‘ārāmaṁ gamissāmī’ti? Tassa te ārāmagatassa yā tajjā vīmaṁsā sā paṭippassaddhā”ti?

[¶53] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶54] “In the same way, take a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away. They formerly had the energy to attain perfection, but when they attained perfection the corresponding energy faded away. They formerly had the idea to attain perfection, but when they attained perfection the corresponding idea faded away. They formerly inquired regarding attaining perfection, but when they attained perfection the corresponding inquiry faded away. What do you think, brahmin? This being the case, is the path endless or finite?”

> Pali: “Evameva kho, brāhmaṇa, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa yo pubbe chando ahosi arahattappattiyā, arahattappatte yo tajjo chando so paṭippassaddho; yaṁ pubbe vīriyaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ vīriyaṁ taṁ paṭippassaddhaṁ; yaṁ pubbe cittaṁ ahosi arahattappattiyā, arahattappatte yaṁ tajjaṁ cittaṁ taṁ paṭippassaddhaṁ; yā pubbe vīmaṁsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṁsā sā paṭippassaddhā. Taṁ kiṁ maññasi, brāhmaṇa, iti evaṁ sante, santakaṁ vā hoti no asantakaṁ vā”ti?

[¶55] “Clearly, worthy Ānanda, this being the case, the path is finite, not endless. Excellent, worthy Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Ānanda has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.”

> Pali: “Addhā, bho ānanda, evaṁ sante, santakaṁ hoti no asantakaṁ. Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶56] > Pali: Pañcamaṁ.

[¶57] SN 51.16 · Ascetics and Brahmins (1st)

> Pali: SN 51.16 · Paṭhamasamaṇabrāhmaṇasutta

[¶58] “Mendicants, all the ascetics and brahmins in the past, future, or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā.

[¶59] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past, future, or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṁ mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti.

[¶60] > Pali: Chaṭṭhaṁ.

[¶61] SN 51.17 · Ascetics and Brahmins (2nd)

> Pali: SN 51.17 · Dutiyasamaṇabrāhmaṇasutta

[¶62] “Mendicants, all the ascetics and brahmins in the past, future, or present who wield the various kinds of psychic power—multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity— do so by developing and cultivating the four bases of psychic power.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ, bahudhāpi hutvā eko ahesuṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā agamaṁsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ akaṁsu, seyyathāpi udake; udakepi abhijjamāne agamaṁsu, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamiṁsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasiṁsu parimajjiṁsu; yāva brahmalokāpi kāyena vasaṁ vattesuṁ, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṁ vattissanti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṁ vattenti, sabbe te catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattāti.

[¶63] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. Mendicants, all the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power—multiplying themselves and becoming one again … controlling the body as far as the realm of divinity— do so by developing and cultivating these four bases of psychic power.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattesuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti …pe… yāva brahmalokāpi kāyena vasaṁ vattissanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti …pe… yāva brahmalokāpi kāyena vasaṁ vattenti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā”ti.

[¶64] > Pali: Sattamaṁ.

[¶65] SN 51.18 · A Mendicant

> Pali: SN 51.18 · Bhikkhusutta

[¶66] “Mendicants, by developing and cultivating the four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: “Catunnaṁ, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶67] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. By developing and cultivating these four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶68] > Pali: Aṭṭhamaṁ.

[¶69] SN 51.19 · A Teaching on Psychic Power, Etc.

> Pali: SN 51.19 · Iddhādidesanāsutta

[¶70] “Mendicants, I will teach you psychic power, the bases of psychic power, the development of the bases of psychic power, and the practice that leads to the development of the bases of psychic power. Listen …

> Pali: “Iddhiṁ vo, bhikkhave, desessāmi iddhipādañca iddhipādabhāvanañca iddhipādabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.

[¶71] And what is psychic power? It’s when a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

> Pali: Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— ayaṁ vuccati, bhikkhave, iddhi.

[¶72] And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

> Pali: Katamo ca, bhikkhave, iddhipādo? Yo so, bhikkhave, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— ayaṁ vuccati, bhikkhave, iddhipādo.

[¶73] And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ vuccati, bhikkhave, iddhipādabhāvanā.

[¶74] And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.

[¶75] > Pali: Navamaṁ.

## 70. Shaking the Stilt Longhouse · SN 51.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/70/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/70/#p-N

[¶0] SN 51.20 · Analysis

> Pali: SN 51.20 · Vibhaṅgasutta

[¶1] “Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.

> Pali: “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā”.

[¶2] How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

> Pali: Kathaṁ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṁ bahulīkatā mahapphalā honti mahānisaṁsā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶3] They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

> Pali: Vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶4] And what is enthusiasm that’s too lax? It’s when enthusiasm is coupled with laziness. This is called lax enthusiasm.

> Pali: Katamo ca, bhikkhave, atilīno chando? Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto— ayaṁ vuccati, bhikkhave, atilīno chando.

[¶5] And what is enthusiasm that’s too tense? It’s when enthusiasm is coupled with restlessness. This is called tense enthusiasm.

> Pali: Katamo ca, bhikkhave, atippaggahito chando? Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto— ayaṁ vuccati, bhikkhave, atippaggahito chando.

[¶6] And what is enthusiasm that’s constricted internally? It’s when enthusiasm is coupled with dullness and drowsiness. This is called enthusiasm constricted internally.

> Pali: Katamo ca, bhikkhave, ajjhattaṁ saṅkhitto chando? Yo, bhikkhave, chando thinamiddhasahagato thinamiddhasampayutto— ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhitto chando.

[¶7] And what is enthusiasm that’s scattered externally? It’s when enthusiasm is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm scattered externally.

> Pali: Katamo ca, bhikkhave, bahiddhā vikkhitto chando? Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo— ayaṁ vuccati, bhikkhave, bahiddhā vikkhitto chando.

[¶8] And how does a mendicant meditate perceiving before and behind: as before, so behind; as behind, so before? It’s when the perception of before and behind is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. That’s how a mendicant meditates perceiving before and behind: as before, so behind; as behind, so before.

> Pali: Kathañca, bhikkhave, bhikkhu pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure? Idha, bhikkhave, bhikkhuno pacchāpuresaññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya. Evaṁ kho, bhikkhave, bhikkhu pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure.

[¶9] And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.

> Pali: Kathañca, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho viharati? Idha, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Evaṁ kho, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho viharati.

[¶10] And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.

> Pali: Kathañca, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā viharati? Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Evaṁ kho, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā viharati.

[¶11] And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

> Pali: Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶12] And what is energy that’s too lax? …

> Pali: Katamañca, bhikkhave, atilīnaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ kosajjasahagataṁ kosajjasampayuttaṁ— idaṁ vuccati, bhikkhave, atilīnaṁ vīriyaṁ.

[¶13] > Pali: Katamañca, bhikkhave, atippaggahitaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ— idaṁ vuccati, bhikkhave, atippaggahitaṁ vīriyaṁ.

[¶14] > Pali: Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ— idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ.

[¶15] > Pali: Katamañca, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ—idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ …pe….

[¶16] > Pali: Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶17] And what is mental development that’s too lax? …

> Pali: Katamañca, bhikkhave, atilīnaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ kosajjasahagataṁ kosajjasampayuttaṁ— idaṁ vuccati, bhikkhave, atilīnaṁ cittaṁ.

[¶18] > Pali: Katamañca, bhikkhave, atippaggahitaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ— idaṁ vuccati, bhikkhave, atippaggahitaṁ cittaṁ.

[¶19] > Pali: Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ— idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ.

[¶20] > Pali: Katamañca, bhikkhave, bahiddhā vikkhittaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ— idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ cittaṁ …pe… evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶21] And what is inquiry that’s too lax? It’s when inquiry is coupled with laziness. This is called lax inquiry.

> Pali: Katamā ca, bhikkhave, atilīnā vīmaṁsā? Yā, bhikkhave, vīmaṁsā kosajjasahagatā kosajjasampayuttā— ayaṁ vuccati, bhikkhave, atilīnā vīmaṁsā.

[¶22] And what is inquiry that’s too tense? It’s when inquiry is coupled with restlessness. This is called tense inquiry.

> Pali: Katamā ca, bhikkhave, atippaggahitā vīmaṁsā? Yā, bhikkhave, vīmaṁsā uddhaccasahagatā uddhaccasampayuttā— ayaṁ vuccati, bhikkhave, atippaggahitā vīmaṁsā.

[¶23] And what is inquiry that’s constricted internally? It’s when inquiry is coupled with dullness and drowsiness. This is called inquiry constricted internally.

> Pali: Katamā ca, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā? Yā, bhikkhave, vīmaṁsā thinamiddhasahagatā thinamiddhasampayuttā— ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā.

[¶24] And what is inquiry that’s scattered externally? It’s when inquiry is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry scattered externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

> Pali: Katamā ca, bhikkhave, bahiddhā vikkhittā vīmaṁsā? Yā, bhikkhave, vīmaṁsā bahiddhā pañca kāmaguṇe ārabbha anuvikkhittā anuvisaṭā— ayaṁ vuccati, bhikkhave, bahiddhā vikkhittā vīmaṁsā …pe… evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Evaṁ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṁ bahulīkatā mahapphalā honti mahānisaṁsā.

[¶25] When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. … When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶26] > Pali: Dasamaṁ.

[¶27] > Pali: Pāsādakampanavaggo dutiyo.

[¶28] > Pali: Tassuddānaṁ

[¶29] > Pali: Pubbaṁ mahapphalaṁ chandaṁ,
Moggallānañca uṇṇābhaṁ;
Dve samaṇabrāhmaṇā bhikkhu,
Desanā vibhaṅgena cāti.

## 71. The Iron Ball · SN 51.21–51.32

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/71/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/71/#p-N

[¶0] SN 51.21 · The Path

> Pali: SN 51.21 · Maggasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the path and practice for developing the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶3] They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

> Pali: Vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ yathā rattiṁ tathā divā’— iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶4] When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity.

> Pali: Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶5] When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] (The six direct knowledges should be told in full.)

> Pali: (Chapi abhiññāyo vitthāretabbā.)

[¶8] SN 51.22 · The Iron Ball

> Pali: SN 51.22 · Ayoguḷasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶11] “Sir, do you have personal experience of having gone to the realm of divinity by psychic power with a mind-made body?”

> Pali: “abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti?

[¶12] “I do, Ānanda.”

> Pali: “Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti.

[¶13] “But do you have personal experience of having gone to the realm of divinity by psychic power with this body made up of the four principal states?”

> Pali: “Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti?

[¶14] “I do, Ānanda.”

> Pali: “Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti.

[¶15] “It’s incredible and amazing that the Buddha is at least able to go to the realm of divinity by psychic power with a mind-made body! And that he has personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states!”

> Pali: “Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti.

[¶16] “Ānanda, the Realized Ones are incredible and have incredible qualities. They’re amazing and have amazing qualities.

> Pali: “Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca.

[¶17] Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body becomes lighter, softer, more workable, and more radiant.

> Pali: Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

[¶18] Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant. In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body becomes lighter, softer, more workable, and more radiant.

> Pali: Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

[¶19] Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body easily rises up from the ground into the air. He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

> Pali: Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶20] Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air. In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body easily rises up from the ground into the air. He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.”

> Pali: Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati; evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti.

[¶21] > Pali: Dutiyaṁ.

[¶22] SN 51.23 · A Mendicant

> Pali: SN 51.23 · Bhikkhusutta

[¶23] “Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. By developing and cultivating these four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ime kho, bhikkhave, cattāro iddhipādā. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶24] > Pali: Tatiyaṁ.

[¶25] SN 51.24 · Plain Version

> Pali: SN 51.24 · Suddhikasutta

[¶26] “Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power.”

> Pali: “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ime kho, bhikkhave, cattāro iddhipādā”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] SN 51.25 · Fruits (1st)

> Pali: SN 51.25 · Paṭhamaphalasutta

[¶29] “Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. Because of developing and cultivating these four bases of psychic power, one of two results can be expected: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ime kho, bhikkhave, cattāro iddhipādā. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā bhikkhunā dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 51.26 · Fruits (2nd)

> Pali: SN 51.26 · Dutiyaphalasutta

[¶32] “Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. Because of developing and cultivating these four bases of psychic power, seven fruits and benefits can be expected.

> Pali: “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ime kho, bhikkhave, cattāro iddhipādā. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā satta phalā sattānisaṁsā pāṭikaṅkhā.

[¶33] What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm. Because of developing and cultivating these four bases of psychic power, these seven fruits and benefits can be expected.”

> Pali: Katame satta phalā sattānisaṁsā? Diṭṭheva dhamme paṭikacca aññaṁ ārādheti no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti; atha maraṇakāle aññaṁ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti; atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.

[¶34] > Pali: Chaṭṭhaṁ.

[¶35] SN 51.27 · With Ānanda (1st)

> Pali: SN 51.27 · Paṭhamaānandasutta

[¶36] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶37] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶38] “Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

> Pali: “Katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?

[¶39] “Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

> Pali: “Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— ayaṁ vuccatānanda, iddhi.

[¶40] And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

> Pali: Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— ayaṁ vuccatānanda, iddhipādo.

[¶41] And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

> Pali: Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ vuccatānanda, iddhipādabhāvanā.

[¶42] And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

> Pali: Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti.

[¶43] > Pali: Sattamaṁ.

[¶44] SN 51.28 · With Ānanda (2nd)

> Pali: SN 51.28 · Dutiyaānandasutta

[¶45] The Buddha said to Venerable Ānanda: “Ānanda, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “katamā nu kho, ānanda, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?

[¶46] “Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe….

[¶47] “Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

> Pali: “Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— ayaṁ vuccatānanda, iddhi.

[¶48] And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

> Pali: Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— ayaṁ vuccatānanda, iddhipādo.

[¶49] And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

> Pali: Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ vuccatānanda, iddhipādabhāvanā.

[¶50] And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

> Pali: Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti.

[¶51] > Pali: Aṭṭhamaṁ.

[¶52] SN 51.29 · Several Mendicants (1st)

> Pali: SN 51.29 · Paṭhamabhikkhusutta

[¶53] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶54] “Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

> Pali: “katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?

[¶55] “Mendicants, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

> Pali: “Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— ayaṁ vuccati, bhikkhave, iddhi.

[¶56] And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

> Pali: Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— ayaṁ vuccati, bhikkhave, iddhipādo.

[¶57] And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ vuccati, bhikkhave, iddhipādabhāvanā.

[¶58] And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.

[¶59] > Pali: Navamaṁ.

[¶60] SN 51.30 · Several Mendicants (2nd)

> Pali: SN 51.30 · Dutiyabhikkhusutta

[¶61] Then several mendicants went up to the Buddha … The Buddha said to them:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

[¶62] “Mendicants, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

> Pali: “katamā nu kho, bhikkhave, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?

[¶63] “Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe….

[¶64] “And what is psychic power? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

> Pali: “Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti— ayaṁ vuccati, bhikkhave, iddhi.

[¶65] And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

> Pali: Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṁvattati— ayaṁ vuccati, bhikkhave, iddhipādo.

[¶66] And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ayaṁ vuccati, bhikkhave, iddhipādabhāvanā.

[¶67] And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

> Pali: Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] SN 51.31 · About Moggallāna

> Pali: SN 51.31 · Moggallānasutta

[¶70] There the Buddha addressed the mendicants: “What do you think, mendicants? What things has the mendicant Moggallāna developed and cultivated so as to have such power and might?”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo”ti?

[¶71] “Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe…

[¶72] “The mendicant Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power.

> Pali: “catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo.

[¶73] What four? Moggallāna develops the basis of psychic power that has immersion due to enthusiasm, and active effort. He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶74] He develops the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ … And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.

> Pali: Vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati …pe… iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁmahiddhiko evaṁmahānubhāvo.

[¶75] And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

> Pali: Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁ anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶76] And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna realizes the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements.”

> Pali: Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶77] > Pali: Ekādasamaṁ.

[¶78] SN 51.32 · The Realized One

> Pali: SN 51.32 · Tathāgatasutta

[¶79] There the Buddha addressed the mendicants: “What do you think, mendicants? What things has the Realized One developed and cultivated so as to have such power and might?”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamesaṁ dhammānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo”ti?

[¶80] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶81] “The Realized One has become so powerful and mighty by developing and cultivating the four bases of psychic power.

> Pali: “catunnaṁ kho, bhikkhave, iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo.

[¶82] What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

> Pali: Katamesaṁ catunnaṁ? Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶83] He develops the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

> Pali: Vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— iti me vīmaṁsā na ca atilīnā bhavissati, na ca atipaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati— yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

[¶84] The Realized One has become so powerful and mighty by developing and cultivating these four bases of psychic power.

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato evaṁmahiddhiko evaṁmahānubhāvo.

[¶85] And by developing and cultivating these four bases of psychic power, the Realized One wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

> Pali: Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶86] And by developing and cultivating these four bases of psychic power, the Realized One realizes the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements.”

> Pali: Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶87] > Pali: Dvādasamaṁ.

[¶88] (The six direct knowledges should be told in full.)

> Pali: (Chapi abhiññāyo vitthāretabbā.)

[¶89] > Pali: Ayoguḷavaggo tatiyo.

[¶90] > Pali: Tassuddānaṁ

[¶91] > Pali: Maggo ayoguḷo bhikkhu,
suddhikañcāpi dve phalā;
Dve cānandā duve bhikkhū,
moggallāno tathāgatoti.

## 72. Abbreviated Texts on the Ganges · SN 51.33–44

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/72/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/72/#p-N

[¶0] SN 51.33–44 · The Ganges River, Etc.

> Pali: SN 51.33–44 · Gaṅgānadīādisutta

[¶1] “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment.

> Pali: “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶2] And how does a mendicant who develops the four bases of psychic power slant, slope, and incline to extinguishment? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort.

> Pali: Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

[¶3] That’s how a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶4] > Pali: Dvādasamaṁ.

[¶5] > Pali: Gaṅgāpeyyālavaggo catuttho.

[¶6] > Pali: Tassuddānaṁ

[¶7] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 73. Diligence · SN 51.45–54

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/73/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/73/#p-N

[¶0] SN 51.45–54 · Diligence

> Pali: SN 51.45–54 · Appamādavagga

[¶1] (Tell in full as in the chapter on diligence at SN 45.139–148.)

> Pali: (Appamādavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sāro ca vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 74. Hard Work · SN 51.55–66

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/74/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/74/#p-N

[¶0] SN 51.55–66 · Hard Work

> Pali: SN 51.55–66 · Balakaraṇīyavagga

[¶1] (Tell in full as in the chapter on hard work at SN 45.149–160.)

> Pali: (Balakaraṇīyavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 75. Searches · SN 51.67–76

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/75/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/75/#p-N

[¶0] SN 51.67–76 · Searches

> Pali: SN 51.67–76 · Esanāvagga

[¶1] (Tell in full as in the chapter on searches at SN 45.161–170.)

> Pali: (Esanāvaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 76. Floods · SN 51.77–86

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/76/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/76/#p-N

[¶0] SN 51.77–86 · Floods, Etc.

> Pali: SN 51.77–86 · Oghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro iddhipādā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro iddhipādā bhāvetabbā”ti.

[¶3] (Tell in full as in the Linked Discourses on the Path at SN 45.171–180.)

> Pali: (Yathā maggasaṁyuttaṁ tathā vitthāretabbaṁ.)

[¶4] > Pali: Oghavaggo aṭṭhamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶7] The Linked Discourses on the Bases of Psychic Power, the seventh section.

> Pali: Iddhipādasaṁyuttaṁ sattamaṁ.

## 77. In Private · SN 52.1–52.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/77/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/77/#p-N

[¶0] SN 52.1 · In Private (1st)

> Pali: SN 52.1 · Paṭhamarahogatasutta

[¶1] So I have heard. At one time Venerable Anuruddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as Anuruddha was in private retreat this thought came to his mind:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

[¶2] “Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

> Pali: “yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti.

[¶3] Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha, and said to him:

> Pali: Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca:

[¶4] “Reverend Anuruddha, how do you define the undertaking of the four kinds of mindfulness meditation by a mendicant?”

> Pali: “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?

[¶5] “Reverend, it’s when a mendicant, with respect to the body internally, meditates observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. With respect to the body externally, they meditate observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. With respect to the body internally and externally, they meditate observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: “Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī viharati, ajjhattaṁ kāye vayadhammānupassī viharati, ajjhattaṁ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ajjhattabahiddhā kāye samudayadhammānupassī viharati, ajjhattabahiddhā kāye vayadhammānupassī viharati, ajjhattabahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶6] If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.

> Pali: So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

[¶7] With respect to feelings internally … externally … internally and externally, they meditate observing the liability to originate, to vanish, and to originate and vanish …

> Pali: Ajjhattaṁ vedanāsu samudayadhammānupassī viharati, ajjhattaṁ vedanāsu vayadhammānupassī viharati, ajjhattaṁ vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Bahiddhā vedanāsu samudayadhammānupassī viharati, bahiddhā vedanāsu vayadhammānupassī viharati, bahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ajjhattabahiddhā vedanāsu samudayadhammānupassī viharati, ajjhattabahiddhā vedanāsu vayadhammānupassī viharati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶8] > Pali: So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

[¶9] With respect to the mind internally … externally … internally and externally, they meditate observing the liability to originate, to vanish, and to originate and vanish …

> Pali: Ajjhattaṁ citte …pe… bahiddhā citte …pe… ajjhattabahiddhā citte samudayadhammānupassī viharati … ajjhattabahiddhā citte vayadhammānupassī viharati … ajjhattabahiddhā citte samudayavayadhammānupassī viharati ātāpī …pe… abhijjhādomanassaṁ.

[¶10] > Pali: So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… upekkhako tattha viharati sato sampajāno.

[¶11] With respect to principles internally … externally … internally and externally, they meditate observing the liability to originate, to vanish, and to originate and vanish …

> Pali: Ajjhattaṁ dhammesu …pe… bahiddhā dhammesu …pe… ajjhattabahiddhā dhammesu samudayadhammānupassī viharati … ajjhattabahiddhā dhammesu vayadhammānupassī viharati … ajjhattabahiddhā dhammesu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶12] If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, ignoring both the repulsive and the unrepulsive,’ that’s what they do.

> Pali: So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… upekkhako tattha viharati sato sampajāno.

[¶13] That’s how to define the undertaking of the four kinds of mindfulness meditation by a mendicant.”

> Pali: Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 52.2 · In Private (2nd)

> Pali: SN 52.2 · Dutiyarahogatasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] Then as Anuruddha was in private retreat this thought came to his mind:

> Pali: Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

[¶18] “Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

> Pali: “yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī; yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti.

[¶19] Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha and said to him:

> Pali: Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṁ anuruddhaṁ etadavoca:

[¶20] “Reverend Anuruddha, how do you define the undertaking of the four kinds of mindfulness meditation by a mendicant?”

> Pali: “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?

[¶21] “Reverend, it’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the body externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: “Idhāvuso, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Bahiddhā kāye kāyānupassī viharati …pe… ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶22] They meditate observing an aspect of feelings internally … externally … internally and externally …

> Pali: Ajjhattaṁ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Bahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶23] They meditate observing an aspect of the mind internally … externally … internally and externally …

> Pali: Ajjhattaṁ citte …pe… bahiddhā citte …pe… ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶24] They meditate observing an aspect of principles internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how to define the undertaking of the four kinds of mindfulness meditation by a mendicant.”

> Pali: Ajjhattaṁ dhammesu …pe… bahiddhā dhammesu …pe… ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti.

[¶25] > Pali: Dutiyaṁ.

[¶26] SN 52.3 · On the Bank of the Sutanu

> Pali: SN 52.3 · Sutanusutta

[¶27] At one time Venerable Anuruddha was staying near Sāvatthī on the bank of the Sutanu. Then several mendicants went up to Venerable Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati sutanutīre. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ anuruddhaṁ etadavocuṁ:

[¶28] “What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

> Pali: “katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti?

[¶29] “Reverends, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

> Pali: “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. Katamesaṁ catunnaṁ? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto.

[¶30] And it was by developing and cultivating these four kinds of mindfulness meditation that I directly knew the lower principle as lower, the middle principle as middle, and the higher principle as higher.”

> Pali: Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā hīnaṁ dhammaṁ hīnato abbhaññāsiṁ, majjhimaṁ dhammaṁ majjhimato abbhaññāsiṁ, paṇītaṁ dhammaṁ paṇītato abbhaññāsin”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 52.4 · At Thorny Wood (1st)

> Pali: SN 52.4 · Paṭhamakaṇḍakīsutta

[¶33] At one time the venerables Anuruddha, Sāriputta, and Mahāmoggallāna were staying near Sāketa in the Thorny Wood. Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:

> Pali: Ekaṁ samayaṁ āyasmā ca anuruddho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sākete viharanti kaṇḍakīvane. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶34] “Reverend Anuruddha, what things should a trainee mendicant enter and remain in?”

> Pali: “sekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti?

[¶35] “Reverend Sāriputta, a trainee mendicant should enter and remain in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A trainee mendicant should enter and remain in these four kinds of mindfulness meditation.”

> Pali: “Sekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— sekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti.

[¶36] > Pali: Catutthaṁ.

[¶37] SN 52.5 · At Thorny Wood (2nd)

> Pali: SN 52.5 · Dutiyakaṇḍakīsutta

[¶38] At Sāketa. Sāriputta said to Anuruddha:

> Pali: Sāketanidānaṁ. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶39] “Reverend Anuruddha, what things should a mendicant who is an adept enter and remain in?”

> Pali: “asekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti?

[¶40] “Reverend Sāriputta, a mendicant who is an adept should enter and remain in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A mendicant who is an adept should enter and remain in these four kinds of mindfulness meditation.”

> Pali: “Asekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— asekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti.

[¶41] > Pali: Pañcamaṁ.

[¶42] SN 52.6 · At Thorny Wood (3rd)

> Pali: SN 52.6 · Tatiyakaṇḍakīsutta

[¶43] At Sāketa. Sāriputta said to Anuruddha:

> Pali: Sāketanidānaṁ. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶44] “What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

> Pali: “katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti?

[¶45] “Reverend, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

> Pali: “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. Katamesaṁ catunnaṁ? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto.

[¶46] And it’s because of developing and cultivating these four kinds of mindfulness meditation that I directly know the thousandfold galaxy.”

> Pali: Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sahassaṁ lokaṁ abhijānāmī”ti.

[¶47] > Pali: Chaṭṭhaṁ.

[¶48] SN 52.7 · The Ending of Craving

> Pali: SN 52.7 · Taṇhākkhayasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] There Venerable Anuruddha addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā anuruddho bhikkhū āmantesi: “āvuso bhikkhavo”ti.

[¶51] “Reverend,” they replied. Anuruddha said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato anuruddhassa paccassosuṁ. Āyasmā anuruddho etadavoca:

[¶52] “Reverends, when these four kinds of mindfulness meditation are developed and cultivated they lead to the ending of craving. What four? It’s when a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When these four kinds of mindfulness meditation are developed and cultivated they lead to the ending of craving.”

> Pali: “Cattārome, āvuso, satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṁvattanti. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati …pe… vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— ime kho, āvuso, cattāro satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṁvattantī”ti.

[¶53] > Pali: Sattamaṁ.

[¶54] SN 52.8 · The Salaḷa Tree Hut

> Pali: SN 52.8 · Salaḷāgārasutta

[¶55] At one time Venerable Anuruddha was staying near Sāvatthī in the <i lang='pi' translate='no'>salaḷa</i> tree hut. There Venerable Anuruddha addressed the mendicants: “Reverends, suppose that, although the Ganges River slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges River slant, slope, and incline to the west!’ What do you think, reverends? Would they succeed?”

> Pali: Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati salaḷāgāre. Tatra kho āyasmā anuruddho bhikkhū āmantesi …pe… etadavoca: “seyyathāpi, āvuso, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kudālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgānadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. Taṁ kiṁ maññathāvuso, api nu so mahājanakāyo gaṅgānadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?

[¶56] “No, reverend. Why is that? The Ganges River slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

> Pali: “No hetaṁ, āvuso”. “Taṁ kissa hetu”? “Gaṅgā, āvuso, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.

[¶57] “In the same way, while a mendicant develops and cultivates the four kinds of mindfulness meditation, if rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying: ‘Please, my man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’

> Pali: “Evameva kho, āvuso, bhikkhuṁ cattāro satipaṭṭhāne bhāventaṁ cattāro satipaṭṭhāne bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti? Kiṁ muṇḍo kapālamanusañcarasi? Ehi hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’ti.

[¶58] It is quite impossible for a mendicant who is developing and cultivating the four kinds of mindfulness meditation to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

> Pali: So vata, āvuso, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Yañhi taṁ, āvuso, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati.

[¶59] And how does a mendicant develop and cultivate the four kinds of mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant develops and cultivates the four kinds of mindfulness meditation.”

> Pali: Kathañcāvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotīti? Idhāvuso, bhikkhu kāye kāyānupassī viharati …pe… vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, āvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotī”ti.

[¶60] > Pali: Aṭṭhamaṁ.

[¶61] SN 52.9 · In Ambapālī’s Mango Grove

> Pali: SN 52.9 · Ambapālivanasutta

[¶62] At one time the venerables Anuruddha and Sāriputta were staying near Vesālī in Ambapālī’s Mango Grove. Then in the late afternoon, Sāriputta came out of retreat, went to Anuruddha, and said to him:

> Pali: Ekaṁ samayaṁ āyasmā ca anuruddho āyasmā ca sāriputto vesāliyaṁ viharanti ambapālivane. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca:

[¶63] “Reverend Anuruddha, your faculties are so very clear, and your complexion is pure and bright. What kind of meditation are you usually practicing these days?”

> Pali: “Vippasannāni kho te, āvuso anuruddha, indriyāni, parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā anuruddho vihārena etarahi bahulaṁ viharatī”ti?

[¶64] “These days, reverend, I usually meditate with my mind firmly established in the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These days I usually meditate with my mind firmly established in these four kinds of mindfulness meditation. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—usually meditates with their mind firmly established in these four kinds of mindfulness meditation.”

> Pali: “Catūsu khvāhaṁ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṁ viharāmi. Katamesu catūsu? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— imesu khvāhaṁ, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṁ viharāmi. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so imesu catūsu satipaṭṭhānesu suppatiṭṭhitacitto bahulaṁ viharatī”ti.

[¶65] “We’re so fortunate, reverend, so very fortunate, to have heard such a dramatic statement in the presence of Venerable Anuruddha.”

> Pali: “Lābhā vata no, āvuso, suladdhaṁ vata no, āvuso. Ye mayaṁ āyasmato anuruddhassa sammukhāva assumha āsabhiṁ vācaṁ bhāsamānassā”ti.

[¶66] > Pali: Navamaṁ.

[¶67] SN 52.10 · Gravely Ill

> Pali: SN 52.10 · Bāḷhagilānasutta

[¶68] At one time Venerable Anuruddha was staying near Sāvatthī in the Dark Forest. And he was sick, suffering, gravely ill. Then several mendicants went up to Venerable Anuruddha, and said to him:

> Pali: Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati andhavanasmiṁ ābādhiko dukkhito bāḷhagilāno. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ:

[¶69] “What meditation does Venerable Anuruddha practice so that physical pain doesn’t occupy his mind?”

> Pali: “Katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti?

[¶70] “Reverends, I meditate with my mind firmly established in the four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate with my mind firmly established in these four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind.”

> Pali: “Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhanti. Katamesu catūsu? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi …pe… vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— imesu kho me, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti.

[¶71] > Pali: Dasamaṁ.

[¶72] > Pali: Rahogatavaggo paṭhamo.

[¶73] > Pali: Tassuddānaṁ

[¶74] > Pali: Rahogatena dve vuttā,
sutanu kaṇḍakī tayo;
Taṇhākkhayasalaḷāgāraṁ,
ambapāli ca gilānanti.

## 78. A Thousand · SN 52.11–52.23

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/78/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/78/#p-N

[¶0] SN 52.11 · A Thousand Eons

> Pali: SN 52.11 · Kappasahassasutta

[¶1] At one time Venerable Anuruddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several mendicants went up to Venerable Anuruddha, exchanged greetings with him … and said:

> Pali: Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṁ …pe… ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ anuruddhaṁ etadavocuṁ:

[¶2] “What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

> Pali: “Katamesaṁ āyasmā anuruddho dhammānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto”ti?

[¶3] “Reverends, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

> Pali: “Catunnaṁ khvāhaṁ, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto. Katamesaṁ catunnaṁ? Idhāhaṁ, āvuso, kāye kāyānupassī viharāmi …pe… vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— imesaṁ khvāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā mahābhiññataṁ patto.

[¶4] And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect a thousand eons.”

> Pali: Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā kappasahassaṁ anussarāmī”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 52.12 · Psychic Powers

> Pali: SN 52.12 · Iddhividhasutta

[¶7] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi …pe… yāva brahmalokāpi kāyena vasaṁ vattemī”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 52.13 · Clairaudience

> Pali: SN 52.13 · Dibbasotasutta

[¶10] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike cā”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 52.14 · Encompassing the Mind

> Pali: SN 52.14 · Cetopariyasutta

[¶13] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I understand the minds of other beings and individuals, having encompassed them with my mind. I understand mind with greed as ‘mind with greed’ … I understand unfreed mind as ‘unfreed mind’.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāmi …pe… avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāmī”ti.

[¶14] > Pali: Catutthaṁ.

[¶15] SN 52.15 · Possible

> Pali: SN 52.15 · Ṭhānasutta

[¶16] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the possible as possible and the impossible as impossible.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāmī”ti.

[¶17] > Pali: Pañcamaṁ.

[¶18] SN 52.16 · The Results of Deeds Undertaken

> Pali: SN 52.16 · Kammasamādānasutta

[¶19] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of grounds and causes.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāmī”ti.

[¶20] > Pali: Chaṭṭhaṁ.

[¶21] SN 52.17 · Where All Paths of Practice Lead

> Pali: SN 52.17 · Sabbatthagāminisutta

[¶22] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand where all paths of practice lead.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṁ yathābhūtaṁ pajānāmī”ti.

[¶23] > Pali: Sattamaṁ.

[¶24] SN 52.18 · Diverse Elements

> Pali: SN 52.18 · Nānādhātusutta

[¶25] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the world with its many and diverse elements.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāmī”ti.

[¶26] > Pali: Aṭṭhamaṁ.

[¶27] SN 52.19 · Diverse Beliefs

> Pali: SN 52.19 · Nānādhimuttisutta

[¶28] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the diverse convictions of sentient beings.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāmī”ti.

[¶29] > Pali: Navamaṁ.

[¶30] SN 52.20 · Comprehending the Faculties of Others

> Pali: SN 52.20 · Indriyaparopariyattasutta

[¶31] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the faculties of other sentient beings and other individuals after encompassing them with my mind.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāmī”ti.

[¶32] > Pali: Dasamaṁ.

[¶33] SN 52.21 · Absorptions, Etc.

> Pali: SN 52.21 · Jhānādisutta

[¶34] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāmī”ti.

[¶35] > Pali: Ekādasamaṁ.

[¶36] SN 52.22 · Past Lives

> Pali: SN 52.22 · Pubbenivāsasutta

[¶37] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect my many kinds of past lives, with features and details.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmī”ti.

[¶38] > Pali: Dvādasamaṁ.

[¶39] SN 52.23 · Clairvoyance

> Pali: SN 52.23 · Dibbacakkhusutta

[¶40] “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairvoyance that is purified and superhuman, I understand how sentient beings pass on according to their deeds.”

> Pali: “Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāmī”ti.

[¶41] > Pali: Terasamaṁ.

## 79. Abbreviated Texts on the Ganges · SN 53.1–12

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/79/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/79/#p-N

[¶0] SN 53.1–12 · Absorptions, Etc.

> Pali: SN 53.1–12 · Jhānādisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] > Pali: Tatra kho …pe…

[¶3] “Mendicants, there are these four absorptions. What four?

> Pali: “cattārome, bhikkhave, jhānā. Katame cattāro?

[¶4] It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

> Pali: Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

[¶5] As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

> Pali: Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

[¶6] And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

> Pali: Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

[¶7] With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

> Pali: Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

[¶8] These are the four absorptions.

> Pali: Ime kho, bhikkhave, cattāro jhānāti.

[¶9] The Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.

> Pali: Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

[¶10] And how does a mendicant who develops and cultivates the four absorptions slant, slope, and incline to extinguishment?

> Pali: Kathañca, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

[¶11] It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

> Pali: Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

[¶12] As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption.

> Pali: Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati.

[¶13] That’s how a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.”

> Pali: Evaṁ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶14] > Pali: Dvādasamaṁ.

[¶15] > Pali: Gaṅgāpeyyālavaggo paṭhamo.

[¶16] > Pali: Tassuddānaṁ

[¶17] Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

> Pali: Cha pācīnato ninnā,
cha ninnā ca samuddato;
Dvete cha dvādasa honti,
vaggo tena pavuccatīti.

## 80. Diligence · SN 53.13–22

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/80/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/80/#p-N

[¶0] SN 53.13–22 · Diligence

> Pali: SN 53.13–22 · Appamādavagga

[¶1] (Tell in full as in the chapter on diligence at SN 45.139–148.)

> Pali: (Appamādavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

> Pali: Tathāgataṁ padaṁ kūṭaṁ,
mūlaṁ sāro ca vassikaṁ;
Rājā candimasūriyā,
vatthena dasamaṁ padanti.

## 81. Hard Work · SN 53.23–34

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/81/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/81/#p-N

[¶0] SN 53.23–34 · Hard Work

> Pali: SN 53.23–34 · Balakaraṇīyavagga

[¶1] (Tell in full as in the chapter on hard work at SN 45.149–160.)

> Pali: (Balakaraṇīyavaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

> Pali: Balaṁ bījañca nāgo ca,
rukkho kumbhena sūkiyā;
Ākāsena ca dve meghā,
nāvā āgantukā nadīti.

## 82. Searches · SN 53.35–44

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/82/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/82/#p-N

[¶0] SN 53.35–44 · Searches

> Pali: SN 53.35–44 · Esanāvagga

[¶1] (Tell in full as in the chapter on searches at SN 45.161–170.)

> Pali: (Esanāvaggo vitthāretabbo.)

[¶2] > Pali: Tassuddānaṁ

[¶3] Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

> Pali: Esanā vidhā āsavo,
Bhavo ca dukkhatā tisso;
Khilaṁ malañca nīgho ca,
Vedanā taṇhā tasinā cāti.

## 83. Floods · SN 53.45–54

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/83/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/83/#p-N

[¶0] SN 53.45–54 · Floods, etc.

> Pali: SN 53.45–54 · Oghādisutta

[¶1] “Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

> Pali: “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni.

[¶2] The four absorptions should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant enters and remains in the first absorption … second absorption … third absorption … fourth absorption. These four absorptions should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro jhānā bhāvetabbā”ti vitthāretabbaṁ.

[¶3] (Tell in full as in the Linked Discourses on the Path at SN 45.171–180.)

> Pali: (Yathā maggasaṁyuttaṁ tathā vitthāretabbaṁ.)

[¶4] > Pali: Oghavaggo pañcamo.

[¶5] > Pali: Tassuddānaṁ

[¶6] Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

> Pali: Ogho yogo upādānaṁ,
ganthā anusayena ca;
Kāmaguṇā nīvaraṇā,
khandhā oruddhambhāgiyāti.

[¶7] The Linked Discourses on Absorption, the ninth section.

> Pali: Jhānasaṁyuttaṁ navamaṁ.

## 84. One Thing · SN 54.1–54.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/84/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/84/#p-N

[¶0] SN 54.1 · One Thing

> Pali: SN 54.1 · Ekadhammasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] > Pali: Tatra kho …pe… etadavoca:

[¶3] “Mendicants, when one thing is developed and cultivated it’s very fruitful and beneficial. What one thing? Mindfulness of breathing.

> Pali: “ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso. Katamo ekadhammo? Ānāpānassati.

[¶4] And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

> Pali: Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

[¶5] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶6] Just mindful, they breathe in. Mindful, they breathe out.

> Pali: So satova assasati, satova passasati.

[¶7] Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’

> Pali: Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

[¶8] They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’ They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’

> Pali: ‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.

[¶9] They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’

> Pali: ‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati; ‘aniccānupassī assasissāmī’ti sikkhati.

[¶10] They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: ‘Aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶11] Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

> Pali: Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti.

[¶12] > Pali: Paṭhamaṁ.

[¶13] SN 54.2 · Awakening Factors

> Pali: SN 54.2 · Bojjhaṅgasutta

[¶14] “Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial? It’s when a mendicant develops mindfulness of breathing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

> Pali: “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? Idha, bhikkhave, bhikkhu ānāpānassatisahagataṁ satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, ānāpānassatisahagataṁ dhammavicayasambojjhaṅgaṁ bhāveti …pe… ānāpānassatisahagataṁ upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] SN 54.3 · Plain Version

> Pali: SN 54.3 · Suddhikasutta

[¶17] “Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

> Pali: “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

[¶18] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶19] Just mindful, they breathe in. Mindful, they breathe out. …

> Pali: So satova assasati, satova passasati …pe…

[¶20] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶21] Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

> Pali: Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] SN 54.4 · Fruits (1st)

> Pali: SN 54.4 · Paṭhamaphalasutta

[¶24] “Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

> Pali: “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

[¶25] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶26] Just mindful, they breathe in. Mindful, they breathe out. …

> Pali: So satova assasati, satova passasati …pe…

[¶27] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶28] Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial. When mindfulness of breathing is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. Evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶29] > Pali: Catutthaṁ.

[¶30] SN 54.5 · Fruits (2nd)

> Pali: SN 54.5 · Dutiyaphalasutta

[¶31] “Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

> Pali: “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

[¶32] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶33] Just mindful, they breathe in. Mindful, they breathe out. …

> Pali: So satova assasati, satova passasati …pe…

[¶34] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶35] Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

> Pali: Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.

[¶36] When mindfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits. What seven? You attain enlightenment early on in this very life. If not, you attain enlightenment at the time of death. If not, with the ending of the five lower fetters you’re extinguished in between one life and the next … you’re extinguished upon landing … you’re extinguished without extra effort … you’re extinguished with extra effort … you head upstream, going to the Akaniṭṭha realm … When mindfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”

> Pali: Evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya satta phalā sattānisaṁsā pāṭikaṅkhā. Katame satta phalā sattānisaṁsā? Diṭṭheva dhamme paṭikacca aññaṁ ārādheti; no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti. Atha maraṇakāle aññaṁ ārādheti; no ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti. Atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti … upahaccaparinibbāyī hoti … asaṅkhāraparinibbāyī hoti … sasaṅkhāraparinibbāyī hoti … uddhaṁsoto hoti akaniṭṭhagāmī— evaṁ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṁ bahulīkatāya ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] SN 54.6 · With Ariṭṭha

> Pali: SN 54.6 · Ariṭṭhasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] There the Buddha … said:

> Pali: Tatra kho bhagavā …pe… etadavoca:

[¶41] “Mendicants, do you develop mindfulness of breathing?” When he said this, Venerable Ariṭṭha said to him:

> Pali: “bhāvetha no tumhe bhikkhave, ānāpānassatin”ti? Evaṁ vutte, āyasmā ariṭṭho bhagavantaṁ etadavoca:

[¶42] “Sir, I develop mindfulness of breathing.”

> Pali: “ahaṁ kho, bhante, bhāvemi ānāpānassatin”ti.

[¶43] “But mendicant, how do you develop it?”

> Pali: “Yathā kathaṁ pana tvaṁ, ariṭṭha, bhāvesi ānāpānassatin”ti?

[¶44] “Sir, I’ve given up desire for sensual pleasures of the past. I’m rid of desire for sensual pleasures of the future. And I have eliminated perception of aversion regarding phenomena internally and externally. Just mindful, I will breathe in. Mindful, I will breathe out. That’s how I develop mindfulness of breathing.”

> Pali: “Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā. So satova assasissāmi, satova passasissāmi. Evaṁ khvāhaṁ, bhante, bhāvemi ānāpānassatin”ti.

[¶45] “That is mindfulness of breathing, Ariṭṭha; I don’t deny it. But as to how mindfulness of breathing is fulfilled in detail, listen and apply your mind well, I will speak.”

> Pali: “‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi. Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶46] “Yes, sir,” Ariṭṭha replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho āyasmā ariṭṭho bhagavato paccassosi. Bhagavā etadavoca:

[¶47] “And how is mindfulness of breathing fulfilled in detail? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ This is how mindfulness of breathing is fulfilled in detail.”

> Pali: “Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti? Idha, ariṭṭha, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṁ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti.

[¶48] > Pali: Chaṭṭhaṁ.

[¶49] SN 54.7 · About Mahākappina

> Pali: SN 54.7 · Mahākappinasutta

[¶50] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶51] Now at that time Venerable Mahākappina was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness brought to the present. The Buddha saw him, and addressed the mendicants:

> Pali: Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṁ mahākappinaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna bhikkhū āmantesi:

[¶52] “Mendicants, do you see any perturbation or trembling in that mendicant’s body?”

> Pali: “Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṁ vā phanditattaṁ vā”ti?

[¶53] “Sir, whenever we see that mendicant meditating—whether in the middle of the Saṅgha or alone in private—we never see any perturbation or trembling in his body.”

> Pali: “Yadāpi mayaṁ, bhante, taṁ āyasmantaṁ passāma saṅghamajjhe vā nisinnaṁ ekaṁ vā raho nisinnaṁ, tadāpi mayaṁ tassa āyasmato na passāma kāyassa iñjitattaṁ vā phanditattaṁ vā”ti.

[¶54] “Mendicants, when an immersion has been developed and cultivated there’s no perturbation or trembling of the body or mind. That mendicant gets such immersion when he wants, without trouble or difficulty. And what is that immersion?

> Pali: “Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī. Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā?

[¶55] When immersion due to mindfulness of breathing has been developed and cultivated there’s no perturbation or trembling of the body or mind. And how is immersion due to mindfulness of breathing developed and cultivated in such a way?

> Pali: Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā. Kathaṁ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṁ bahulīkate neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā?

[¶56] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶57] That’s how immersion due to mindfulness of breathing is developed and cultivated so that there’s no perturbation or trembling of the body or mind.”

> Pali: Evaṁ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā, na cittassa iñjitattaṁ vā hoti phanditattaṁ vā”ti.

[¶58] > Pali: Sattamaṁ.

[¶59] SN 54.8 · The Simile of the Lamp

> Pali: SN 54.8 · Padīpopamasutta

[¶60] “Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. How so?

> Pali: “Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso?

[¶61] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso.

[¶62] Before my awakening—when I was still unawakened but intent on awakening—I too usually practiced this kind of meditation. And while I was usually practicing this kind of meditation neither my body nor my eyes became fatigued. And my mind was freed from defilements by not grasping.

> Pali: Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṁ viharāmi. Tassa mayhaṁ, bhikkhave, iminā vihārena bahulaṁ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṁ vimucci.

[¶63] Now, a mendicant might wish: ‘May neither my body nor my eyes became fatigued. And may my mind be freed from the defilements by not grasping.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṁ vimucceyyā’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶64] Now, a mendicant might wish: ‘May I give up memories and thoughts tied to domestic life.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘ye me gehasitā sarasaṅkappā te pahīyeyyun’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶65] Now, a mendicant might wish: ‘May I meditate perceiving the repulsive in the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶66] Now, a mendicant might wish: ‘May I meditate perceiving the unrepulsive in the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶67] Now, a mendicant might wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶68] Now, a mendicant might wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶69] Now, a mendicant might wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶70] Now, a mendicant might wish: ‘Quite secluded from sensual pleasures, secluded from unskillful qualities, may I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶71] Now, a mendicant might wish: ‘As the placing of the mind and keeping it connected are stilled, may I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶72] Now, a mendicant might wish: ‘With the fading away of rapture, may I enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ, yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶73] Now, a mendicant might wish: ‘With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, may I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶74] Now, a mendicant might wish: ‘Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, may I enter and remain in the dimension of infinite space.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶75] Now, a mendicant might wish: ‘Going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, may I enter and remain in the dimension of infinite consciousness.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶76] Now, a mendicant might wish: ‘Going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, may I enter and remain in the dimension of nothingness.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶77] Now, a mendicant might wish: ‘Going totally beyond the dimension of nothingness, may I enter and remain in the dimension of neither perception nor non-perception.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶78] Now, a mendicant might wish: ‘Going totally beyond the dimension of neither perception nor non-perception, may I enter and remain in the cessation of perception and feeling.’ So let them closely focus on this immersion due to mindfulness of breathing.

> Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

[¶79] When immersion due to mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

> Pali: Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

[¶80] If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

> Pali: Sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

[¶81] Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

> Pali: Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.

[¶82] > Pali: Aṭṭhamaṁ.

[¶83] SN 54.9 · At Vesālī

> Pali: SN 54.9 · Vesālīsutta

[¶84] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the Buddha spoke in many ways to the mendicants about the meditation on ugliness. He praised the meditation on ugliness and its development.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati.

[¶85] Then the Buddha said to the mendicants, “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except the one who brings my almsfood.”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.

[¶86] “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

[¶87] Then those mendicants thought, “The Buddha spoke in many ways about the meditation on ugliness. He praised the meditation on ugliness and its development.” They committed themselves to developing the many different facets of the meditation on ugliness. Becoming horrified, repelled, and disgusted with this body, they looked for a suicide weapon. Each day ten, twenty, or thirty mendicants committed suicide.

> Pali: Atha kho te bhikkhū: “bhagavā anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī”ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi …pe… tiṁsampi bhikkhū ekāhena satthaṁ āharanti.

[¶88] Then after a fortnight had passed, the Buddha came out of retreat and addressed Ānanda, “Ānanda, why does the mendicant Saṅgha seem so diminished?”

> Pali: Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?

[¶89] Ānanda told the Buddha all that had happened, and said, “Sir, please explain another way the mendicant Saṅgha might be settled in enlightenment.”

> Pali: “Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī’ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi bhikkhū … tiṁsampi bhikkhū ekāhena satthaṁ āharanti. Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.

[¶90] “Well then, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”

> Pali: “Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.

[¶91] “Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, and said, “Sir, the mendicant Saṅgha has assembled. Please, sir, come at your convenience.”

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “sannipatito, bhante, bhikkhusaṅgho. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

[¶92] Then the Buddha went to the assembly hall, sat down on the seat spread out, and addressed the mendicants:

> Pali: Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

[¶93] “Mendicants, when this immersion due to mindfulness of breathing is developed and cultivated it’s peaceful and sublime, a delectable and blissful meditation. And it disperses and settles unskillful qualities on the spot whenever they arise.

> Pali: “ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.

[¶94] In the last month of summer, when the dust and dirt is stirred up, a large storm out of season disperses and settles it on the spot.

> Pali: Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;

[¶95] In the same way, when this immersion due to mindfulness of breathing is developed and cultivated it’s peaceful and sublime, a delectable and blissful meditation. And it disperses and settles unskillful qualities on the spot whenever they arise. And how is it so developed and cultivated?

> Pali: evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?

[¶96] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶97] Just mindful, they breathe in. Mindful, they breathe out. …

> Pali: So satova assasati, satova passasati …pe…

[¶98] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶99] That’s how this immersion due to mindfulness of breathing is developed and cultivated so that it’s peaceful and sublime, a delectable and blissful meditation. And it disperses and settles unskillful qualities on the spot whenever they arise.”

> Pali: Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.

[¶100] > Pali: Navamaṁ.

[¶101] SN 54.10 · With Kimbila

> Pali: SN 54.10 · Kimilasutta

[¶102] So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then the Buddha said to Venerable Kimbila, “Kimbila, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kimilāyaṁ viharati veḷuvane. Tatra kho bhagavā āyasmantaṁ kimilaṁ āmantesi: “kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti?

[¶103] When he said this, Kimbila kept silent.

> Pali: Evaṁ vutte, āyasmā kimilo tuṇhī ahosi.

[¶104] For a second time …

> Pali: Dutiyampi kho bhagavā …pe…

[¶105] And for a third time, the Buddha said to him, “How is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?” And a second time and a third time Kimbila kept silent.

> Pali: tatiyampi kho bhagavā āyasmantaṁ kimilaṁ āmantesi: “kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti? Tatiyampi kho āyasmā kimilo tuṇhī ahosi.

[¶106] When he said this, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak on immersion due to mindfulness of breathing. The mendicants will listen and remember it.”

> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “etassa, bhagavā, kālo; etassa, sugata, kālo. Yaṁ bhagavā ānāpānassatisamādhiṁ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.

[¶107] “Well then, Ānanda, listen and apply your mind well, I will speak.”

> Pali: “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶108] “Yes, sir,” Ānanda replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:

[¶109] “Ānanda, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

> Pali: “kathaṁ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶110] Just mindful, they breathe in. Mindful, they breathe out. …

> Pali: So satova assasati, satova passasati …pe…

[¶111] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

> Pali: ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso.

[¶112] There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because the breath is a certain aspect of the body, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi yadidaṁ—assāsapassāsaṁ. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶113] There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing the the mental process.’ They practice like this: ‘I’ll breathe out experiencing the the mental process.’ They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’ At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶114] There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; abhippamodayaṁ cittaṁ …pe… samādahaṁ cittaṁ … ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶115] There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’ They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati …pe… virāgānupassī … nirodhānupassī … ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶116] Suppose there was a large heap of sand at the crossroads. And a cart or chariot were to come by from the east, west, north, or south and destroy that heap of sand.

> Pali: Seyyathāpi, ānanda, catumahāpathe mahāpaṁsupuñjo. Puratthimāya cepi disāyaṁ āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ; pacchimāya cepi disāya āgaccheyya … uttarāya cepi disāya … dakkhiṇāya cepi disāya āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ.

[¶117] In the same way, when a mendicant is meditating by observing an aspect of the body, feelings, mind, or principles, they destroy bad, unskillful qualities.”

> Pali: Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme”ti.

[¶118] > Pali: Dasamaṁ.

[¶119] > Pali: Ekadhammavaggo paṭhamo.

[¶120] > Pali: Tassuddānaṁ

[¶121] > Pali: Ekadhammo ca bojjhaṅgo,
suddhikañca duve phalā;
Ariṭṭho kappino dīpo,
vesālī kimilena cāti.

## 85. Chapter Two · SN 54.11–54.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/85/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/85/#p-N

[¶0] SN 54.11 · Icchānaṅgala

> Pali: SN 54.11 · Icchānaṅgalasutta

[¶1] At one time the Buddha was staying in a forest near Icchānaṅgala. There he addressed the mendicants, “Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.”

> Pali: Ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi: “icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.

[¶2] “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

[¶3] Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

> Pali: Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:

[¶4] “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?’ You should answer them like this. ‘Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was immersion due to mindfulness of breathing.’

> Pali: “sace kho, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṁ bahulaṁ vihāsī’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṁ bahulaṁ vihāsī’ti.

[¶5] In this regard: mindful, I breathe in. Mindful, I breathe out.

> Pali: Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi.

[¶6] Breathing in heavily I know: ‘I’m breathing in heavily.’ Breathing out heavily I know: ‘I’m breathing out heavily.’ Breathing in lightly I know: ‘I’m breathing in lightly.’ Breathing out lightly I know: ‘I’m breathing out lightly.’ I know: ‘I’ll breathe in experiencing the whole body.’ …

> Pali: Dīghaṁ assasanto ‘dīghaṁ assasāmī’ti pajānāmi, dīghaṁ passasanto ‘dīghaṁ passasāmī’ti pajānāmi; rassaṁ assasanto ‘rassaṁ assasāmī’ti pajānāmi, rassaṁ passasanto ‘rassaṁ passasāmī’ti pajānāmi; ‘sabbakāyappaṭisaṁvedī assasissāmī’ti pajānāmi …pe…

[¶7] I know: ‘I’ll breathe in observing letting go.’ I know: ‘I’ll breathe out observing letting go.’

> Pali: ‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi.

[¶8] For if anything should be rightly called ‘a noble meditation’, or else ‘a divine meditation’, or else ‘a realized one’s meditation’, it’s immersion due to mindfulness of breathing.

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.

[¶9] For those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke—the development and cultivation of immersion due to mindfulness of breathing leads to the ending of defilements.

> Pali: Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesaṁ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṁ khayāya saṁvattati.

[¶10] For those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—the development and cultivation of immersion due to mindfulness of breathing leads to blissful meditation in this life, and to mindfulness and awareness.

> Pali: Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṁvattati satisampajaññāya ca.

[¶11] For if anything should be rightly called ‘a noble meditation’, or else ‘a divine meditation’, or else ‘a realized one’s meditation’, it’s immersion due to mindfulness of breathing.”

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti.

[¶12] > Pali: Paṭhamaṁ.

[¶13] SN 54.12 · In Doubt

> Pali: SN 54.12 · Kaṅkheyyasutta

[¶14] At one time Venerable Lomasakaṅgiya was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to Venerable Lomasakaṅgiya, bowed, sat down to one side, and said to him, “Sir, is the meditation of a trainee just the same as the meditation of a realized one? Or is the meditation of a trainee different from the meditation of a realized one?”

> Pali: Ekaṁ samayaṁ āyasmā lomasakaṁbhiyo sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yenāyasmā lomasakaṁbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lomasakaṁbhiyaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko āyasmantaṁ lomasakaṁbhiyaṁ etadavoca: “so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro”ti?

[¶15] “Reverend Mahānāma, the meditation of a trainee and a realized one are not the same; they are different. Those mendicants who are trainees haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary from the yoke. They meditate after giving up the five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

> Pali: “Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro. Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti. Katame pañca? Kāmacchandanīvaraṇaṁ pahāya viharanti, byāpādanīvaraṇaṁ …pe… thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahāya viharanti.

[¶16] Those who are trainee mendicants … meditate after giving up the five hindrances.

> Pali: Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.

[¶17] Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—for them, the five hindrances are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

> Pali: Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Katame pañca? Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ; byāpādanīvaraṇaṁ pahīnaṁ …pe… thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶18] Those mendicants who are perfected—who have ended the defilements … for them, the five hindrances are cut off at the root … and unable to arise in the future. And here’s another way to understand how the meditation of a trainee and a realized one are different.

> Pali: Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tadamināpetaṁ, āvuso mahānāma, pariyāyena veditabbaṁ yathā— aññova sekho vihāro, añño tathāgatavihāro.

[¶19] At one time the Buddha was staying in a forest near Icchānaṅgala. There he addressed the mendicants, ‘Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.’

> Pali: Ekamidaṁ, āvuso mahānāma, samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi: ‘icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti.

[¶20] ‘Yes, sir,’ replied those mendicants. And no-one approached him, except the one who brought the almsfood.

> Pali: ‘Evaṁ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

[¶21] Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

> Pali: Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:

[¶22] ‘Mendicants, if wanderers who follow another religion were to ask you: “Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?” You should answer them like this: “Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was immersion due to mindfulness of breathing.”

> Pali: ‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: “katamenāvuso, vihārena samaṇo gotamo vassāvāsaṁ bahulaṁ vihāsī”ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: “ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṁ bahulaṁ vihāsī”’ti.

[¶23] In this regard: mindful, I breathe in. Mindful, I breathe out.

> Pali: Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi.

[¶24] Breathing in heavily I know: “I’m breathing in heavily.” Breathing out heavily I know: “I’m breathing out heavily.” …

> Pali: Dīghaṁ assasanto dīghaṁ assasāmīti pajānāmi, dīghaṁ passasanto dīghaṁ passasāmīti pajānāmi …pe…

[¶25] I know: “I’ll breathe in observing letting go.” I know: “I’ll breathe out observing letting go.”

> Pali: paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmīti pajānāmi.

[¶26] For if anything should be rightly called “noble meditation”, or else “divine meditation”, or else “a realized one’s meditation”, it’s immersion due to mindfulness of breathing.

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.

[¶27] For those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary from the yoke—the development and cultivation of immersion due to mindfulness of breathing leads to the ending of defilements.

> Pali: Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṁ khayāya saṁvattati.

[¶28] For those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—the development and cultivation of immersion due to mindfulness of breathing leads to blissful meditation in this very life, and to mindfulness and awareness.

> Pali: Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṁvattati satisampajaññāya ca.

[¶29] For if anything should be rightly called “noble meditation”, or else “divine meditation”, or else “a realized one’s meditation”, it’s immersion due to mindfulness of breathing.’

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya— ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya— ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipīti.

[¶30] This is another way to understand how the meditation of a trainee and a realized one are different.”

> Pali: Iminā kho etaṁ, āvuso mahānāma, pariyāyena veditabbaṁ, yathā— aññova sekho vihāro, añño tathāgatavihāro”ti.

[¶31] > Pali: Dutiyaṁ.

[¶32] SN 54.13 · With Ānanda (1st)

> Pali: SN 54.13 · Paṭhamaānandasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶34] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶35] “Sir, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

> Pali: “atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

[¶36] “There is, Ānanda.”

> Pali: “Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.

[¶37] “Sir, what is that one thing?”

> Pali: “Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

[¶38] “Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

> Pali: “Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti.

[¶39] And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: Kathaṁ bhāvito, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

[¶40] There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because the breath is a certain aspect of the body, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā …pe… ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsaṁ. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶41] There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture … bliss … mind …’ … They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’ At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, sukhappaṭisaṁvedī …pe… cittasaṅkhārappaṭisaṁvedī … ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶42] There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind … immersing the mind in samādhi … freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; abhippamodayaṁ cittaṁ …pe… samādahaṁ cittaṁ … ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶43] There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence … fading away … cessation … letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

> Pali: Yasmiṁ samaye, ānanda, bhikkhu aniccānupassī …pe… virāgānupassī … nirodhānupassī … ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶44] That’s how immersion due to mindfulness of breathing is developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

> Pali: Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato cattāro satipaṭṭhāne paripūreti.

[¶45] And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? Whenever a mendicant meditates by observing an aspect of the body, their mindfulness is established and lucid. At such a time, a mendicant has initiated the awakening factor of mindfulness; they develop it and perfect it.

> Pali: Kathaṁ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṁ samaye, ānanda, bhikkhu kāye kāyānupassī viharati— upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶46] As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom. At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it.

> Pali: So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati. Yasmiṁ samaye, ānanda, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati— dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶47] As they investigate principles with wisdom in this way their energy is roused up and unflagging. At such a time, a mendicant has initiated the awakening factor of energy; they develop it and perfect it.

> Pali: Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. Yasmiṁ samaye, ānanda, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ— vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶48] When you’re energetic, rapture not of the flesh arises. At such a time, a mendicant has initiated the awakening factor of rapture; they develop it and perfect it.

> Pali: Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṁ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā— pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶49] When the mind is full of rapture, the body and mind become tranquil. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it.

> Pali: Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṁ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati— passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶50] When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi. At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.

> Pali: Passaddhakāyassa sukhino cittaṁ samādhiyati. Yasmiṁ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati— samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶51] They closely watch over that mind immersed in samādhi. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.

> Pali: So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶52] Whenever a mendicant meditates by observing an aspect of feelings … mind … principles, their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. …

> Pali: Yasmiṁ samaye, ānanda, bhikkhu vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati— upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

[¶53] (Tell in full as for the first kind of mindfulness meditation.)

> Pali: (Yathā paṭhamaṁ satipaṭṭhānaṁ, evaṁ vitthāretabbaṁ.)

[¶54] They closely watch over that mind immersed in samādhi. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

> Pali: So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Evaṁ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.

[¶55] And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

> Pali: Kathaṁ bhāvitā, ānanda, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idhānanda, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, ānanda, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

[¶56] > Pali: Tatiyaṁ.

[¶57] SN 54.14 · With Ānanda (2nd)

> Pali: SN 54.14 · Dutiyaānandasutta

[¶58] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.

[¶59] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶60] “There is, Ānanda.

> Pali: “atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.

[¶61] And what is that one thing? Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

> Pali: Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentīti.

[¶62] And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? …

> Pali: Kathaṁ bhāvito cānanda, ānāpānassatisamādhi, kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā …pe…

[¶63] That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

> Pali: evaṁ bhāvitā kho, ānanda, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

[¶64] > Pali: Catutthaṁ.

[¶65] SN 54.15 · Several Mendicants (1st)

> Pali: SN 54.15 · Paṭhamabhikkhusutta

[¶66] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶67] “Sir, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

> Pali: “atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

[¶68] “There is, mendicants.”

> Pali: “Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.

[¶69] “Sir, what is that one thing?”

> Pali: “Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

[¶70] “Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

> Pali: “Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentīti.

[¶71] And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? …

> Pali: Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? Idha, bhikkhave, bhikkhu araññagato vā …pe…

[¶72] That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

> Pali: evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

[¶73] > Pali: Pañcamaṁ.

[¶74] SN 54.17 · Giving Up the Fetters

> Pali: SN 54.17 · Saṁyojanappahānasutta

[¶75] “Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to giving up the fetters …”

> Pali: “Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṁyojanappahānāya saṁvattati …pe….

[¶76] > Pali: Sattamaṁ.

[¶77] SN 54.18 · Uprooting the Tendencies

> Pali: SN 54.18 · Anusayasamugghātasutta

[¶78] “Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to uprooting the underlying tendencies …”

> Pali: “… Anusayasamugghātāya saṁvattati ….

[¶79] > Pali: Aṭṭhamaṁ.

[¶80] SN 54.19 · Completely Understanding the Course of Time

> Pali: SN 54.19 · Addhānapariññāsutta

[¶81] “Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to completely understanding the course of time …”

> Pali: “… Addhānapariññāya saṁvattati ….

[¶82] > Pali: Navamaṁ.

[¶83] SN 54.20 · The Ending of Defilements

> Pali: SN 54.20 · Āsavakkhayasutta

[¶84] “Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to the ending of defilements.” … “And how is immersion due to mindfulness of breathing developed and cultivated so as to lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements?

> Pali: “… Āsavānaṁ khayāya saṁvattati. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato saṁyojanappahānāya saṁvattati … anusayasamugghātāya saṁvattati … addhānapariññāya saṁvattati … āsavānaṁ khayāya saṁvattati?

[¶85] It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. …

> Pali: Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā …pe…

[¶86] They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

> Pali: paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati.

[¶87] That’s how immersion due to mindfulness of breathing is developed and cultivated so as to lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”

> Pali: Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato saṁyojanappahānāya saṁvattati …pe… anusayasamugghātāya saṁvattati …pe… addhānapariññāya saṁvattati …pe… āsavānaṁ khayāya saṁvattatī”ti.

[¶88] > Pali: Dasamaṁ.

[¶89] > Pali: Dutiyo vaggo.

[¶90] > Pali: Tassuddānaṁ

[¶91] > Pali: Icchānaṅgalaṁ kaṅkheyyaṁ,
ānandā apare duve;
Bhikkhū saṁyojanānusayā,
addhānaṁ āsavakkhayanti.

[¶92] The Linked Discourses on Mindfulness of Breathing, the tenth section.

> Pali: Ānāpānasaṁyuttaṁ dasamaṁ.

## 86. At Bamboo Gate · SN 55.1–55.8

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/86/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/86/#p-N

[¶0] SN 55.1 · A Wheel-Turning Monarch

> Pali: SN 55.1 · Cakkavattirājasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] There the Buddha … said:

> Pali: Tatra kho bhagavā …pe… etadavoca:

[¶3] “Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he amuses himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.

> Pali: “kiñcāpi, bhikkhave, rājā cakkavattī catunnaṁ dīpānaṁ issariyādhipaccaṁ rajjaṁ kāretvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati devānaṁ tāvatiṁsānaṁ sahabyataṁ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā.

[¶4] Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶5] What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

[¶6] They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

> Pali: Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

[¶7] They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

> Pali: Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ—cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

[¶8] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

> Pali: Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.

[¶9] These are the four qualities that they possess.

> Pali: Imehi catūhi dhammehi samannāgato hoti.

[¶10] And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.”

> Pali: Yo ca, bhikkhave, catunnaṁ dīpānaṁ paṭilābho, yo catunnaṁ dhammānaṁ paṭilābho catunnaṁ dīpānaṁ paṭilābho catunnaṁ dhammānaṁ paṭilābhassa kalaṁ nāgghati soḷasin”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] SN 55.2 · The Objective of the Spiritual Life

> Pali: SN 55.2 · Brahmacariyogadhasutta

[¶13] “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶14] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶15] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶16] “Those who have faith and ethics,
confidence, and vision of the truth,
in time arrive at happiness,
the objective of the spiritual life.”

> Pali: “Yesaṁ saddhā ca sīlañca,
Pasādo dhammadassanaṁ;
Te ve kālena paccenti,
Brahmacariyogadhaṁ sukhan”ti.

[¶17] > Pali: Dutiyaṁ.

[¶18] SN 55.3 · With Dīghāvu

> Pali: SN 55.3 · Dīghāvuupāsakasutta

[¶19] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶20] Now at that time the lay follower Dīghāvu was sick, suffering, gravely ill. Then he addressed his father, the householder Jotika, “Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the lay follower Dīghāvu is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

> Pali: Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno. Atha kho dīghāvu upāsako pitaraṁ jotikaṁ gahapatiṁ āmantesi: “ehi tvaṁ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda: ‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶21] “Yes, dear,” replied Jotika. He did as Dīghāvu asked. The Buddha consented with silence.

> Pali: “Evaṁ, tātā”ti kho jotiko gahapati dīghāvussa upāsakassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jotiko gahapati bhagavantaṁ etadavoca: “dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandati. Evañca vadeti: ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶22] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him, “I hope you’re keeping well, Dīghāvu, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya yena dīghāvussa upāsakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā dīghāvuṁ upāsakaṁ etadavoca: “kacci te, dīghāvu, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶23] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶24] “So, Dīghāvu, you should train like this: ‘I will have experiential confidence in the Buddha … the teaching … the Saṅgha … And I will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train.”

> Pali: “Tasmātiha te, dīghāvu, evaṁ sikkhitabbaṁ: ‘buddhe aveccappasādena samannāgato bhavissāmi—itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato bhavissāmi akhaṇḍehi …pe… samādhisaṁvattanikehi’. Evañhi te, dīghāvu, sikkhitabban”ti.

[¶25] “Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And I have the ethical conduct loved by the noble ones … leading to immersion.”

> Pali: “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, buddhe aveccappasādena samannāgato—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato akhaṇḍehi …pe… samādhisaṁvattanikehī”ti.

[¶26] “In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. That’s how you should train.”

> Pali: “Tasmātiha tvaṁ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi. Idha tvaṁ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti. Evañhi te, dīghāvu, sikkhitabban”ti.

[¶27] “These six things that play a part in realization that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.

> Pali: “Yeme, bhante, bhagavatā cha vijjābhāgiyā dhammā desitā, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī.

[¶28] But still, sir, I think, ‘I hope Jotika doesn’t suffer distress when I’ve gone.’” Jotika said, “Dear Dīghāvu, don’t focus on that. Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”

> Pali: Api ca me, bhante, evaṁ hoti: ‘mā hevāyaṁ jotiko gahapati mamaccayena vighātaṁ āpajjī’”ti. “Mā tvaṁ, tāta dīghāvu, evaṁ manasākāsi. Iṅgha tvaṁ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṁ sādhukaṁ manasi karohī”ti.

[¶29] When the Buddha had given this advice he rose from his seat and left. Not long after the Buddha left, Dīghāvu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho bhagavā dīghāvuṁ upāsakaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Atha kho dīghāvu upāsako acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶30] “Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?”

> Pali: “yo so, bhante, dīghāvu nāma upāsako bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?

[¶31] “Mendicants, the lay follower Dīghāvu was astute. He practiced in line with the teaching, and did not trouble me about the teachings. With the ending of the five lower fetters, he’s been reborn spontaneously, and will become extinguished there, not liable to return from that world.”

> Pali: “Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Dīghāvu, bhikkhave, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.

[¶32] > Pali: Tatiyaṁ.

[¶33] SN 55.4 · With Sāriputta (1st)

> Pali: SN 55.4 · Paṭhamasāriputtasutta

[¶34] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta:

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca ānando sāvatthiyaṁ viharanti jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:

[¶35] “Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: “katinaṁ nu kho, āvuso sāriputta, dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?

[¶36] “Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catunnaṁ kho, āvuso, dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

[¶37] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. People have to possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Katamesaṁ catunnaṁ? Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imesaṁ kho, āvuso, catunnaṁ dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] SN 55.5 · With Sāriputta (2nd)

> Pali: SN 55.5 · Dutiyasāriputtasutta

[¶40] Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

[¶41] “Sāriputta, they speak of a ‘factor for stream-entry’. What is a factor for stream-entry?”

> Pali: “‘sotāpattiyaṅgaṁ, sotāpattiyaṅgan’ti hidaṁ, sāriputta, vuccati. Katamaṁ nu kho, sāriputta, sotāpattiyaṅgan”ti?

[¶42] “Sir, the factors for stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.”

> Pali: “Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.

[¶43] “Good, good, Sāriputta! For the factors for stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

> Pali: “Sādhu sādhu, sāriputta. Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ.

[¶44] Sāriputta, they speak of ‘the stream’. What is the stream?”

> Pali: ‘Soto, soto’ti hidaṁ, sāriputta, vuccati. Katamo nu kho, sāriputta, soto”ti?

[¶45] “Sir, the stream is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

> Pali: “Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti.

[¶46] “Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: “Sādhu sādhu, sāriputta. Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶47] Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”

> Pali: ‘Sotāpanno, sotāpanno’ti hidaṁ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpanno”ti?

[¶48] “Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such name and such clan.”

> Pali: “Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti.

[¶49] “Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such name and such clan.”

> Pali: “Sādhu sādhu, sāriputta. Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti.

[¶50] > Pali: Pañcamaṁ.

[¶51] SN 55.6 · The Chamberlains

> Pali: SN 55.6 · Thapatisutta

[¶52] At Sāvatthī. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard about this.

> Pali: Sāvatthinidānaṁ. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena. Assosuṁ kho isidattapurāṇā thapatayo: “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti.

[¶53] So they posted someone on the road, saying:

> Pali: Atha kho isidattapurāṇā thapatayo magge purisaṁ ṭhapesuṁ:

[¶54] “My man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.” And that person stood there for two or three days before they saw the Buddha coming off in the distance. When they saw him, they went to the chamberlains and said:

> Pali: “yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. Dvīhatīhaṁ ṭhito kho so puriso addasa bhagavantaṁ dūratova āgacchantaṁ. Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca:

[¶55] “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please come at your convenience.”

> Pali: “ayaṁ so, bhante, bhagavā āgacchati arahaṁ sammāsambuddho. Yassadāni kālaṁ maññathā”ti.

[¶56] Then the chamberlains went up to the Buddha, bowed, and followed behind him. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. The chamberlains Isidatta and Purāṇa bowed, sat down to one side, and said to the Buddha:

> Pali: Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ piṭṭhito piṭṭhito anubandhiṁsu. Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Isidattapurāṇā thapatayo bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṁ etadavocuṁ:

[¶57] “Sir, when we hear that you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you are far from us.

> Pali: “Yadā mayaṁ, bhante, bhagavantaṁ suṇāma: ‘sāvatthiyā kosalesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘sāvatthiyā kosalesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā’ti.

[¶58] And when we hear that you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you are far from us.

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kosalehi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kosalehi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā’ti.

[¶59] And when we hear that you will be setting out from the Mallian lands to wander in the Vajjian lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘mallehi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘mallehi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā’ti.

[¶60] you will be setting out from the Vajjian lands to wander in the Kāsian lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘vajjīhi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘vajjīhi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā’ti.

[¶61] you will be setting out from the Kāsian lands to wander in the Magadhan lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kāsīhi māgadhe cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: ‘dūre no bhagavā bhavissatī’ti.

[¶62] you are setting out from the Kāsian lands to wander in the Magadhan lands, we’re sad and upset, thinking that you are far from us.

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kāsīhi māgadhe cārikaṁ pakkanto’ti, hoti anappakā no tasmiṁ samaye anattamanatā hoti anappakaṁ domanassaṁ: ‘dūre no bhagavā’ti.

[¶63] But when we hear that you will be setting out from the Magadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that you will be near to us. And when we hear that you are setting out from the Magadhan lands to wander in the Kāsian lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘māgadhehi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘māgadhehi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā’ti.

[¶64] you will be setting out from the Kāsian lands to wander in the Vajjian lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kāsīhi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kāsīhi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā’ti.

[¶65] you will be setting out from the Vajjian lands to wander in the Mallian lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘vajjīhi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘vajjīhi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā’ti.

[¶66] you will be setting out from the Mallian lands to wander in the Kosalan lands …

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘mallehi kosale cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘mallehi kosale cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā’ti.

[¶67] you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that you will be near to us.

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘kosalehi sāvatthiṁ cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: ‘āsanne no bhagavā bhavissatī’ti.

[¶68] And when we hear that you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that you are near to us.”

> Pali: Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: ‘sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṁ samaye attamanatā hoti anappakaṁ somanassaṁ: ‘āsanne no bhagavā’”ti.

[¶69] “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough for diligence.”

> Pali: “Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Alañca pana vo, thapatayo, appamādāyā”ti.

[¶70] “Sir, for us there is something that’s even more cramped than that, and is considered as such.”

> Pali: “Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.

[¶71] “What is that?”

> Pali: “Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti?

[¶72] “Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind. Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on. The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how pampered the royal ladies are. Now at that time we must look after the elephants, the sisters, and ourselves. But we don’t recall having a bad thought regarding those sisters. This is that thing that’s even more cramped than that, and is considered as such.”

> Pali: “Idha mayaṁ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṁ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṁ purato ekaṁ pacchato nisīdāpema. Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṁ rājakaññānaṁ gandhena vibhūsitānaṁ. Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ. Tasmiṁ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti. Na kho pana mayaṁ, bhante, abhijānāma tāsu bhaginīsu pāpakaṁ cittaṁ uppādetā. Ayaṁ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.

[¶73] “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough for diligence. A noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Alañca pana vo, thapatayo, appamādāya. Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶74] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … They live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: Katamehi catūhi? Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… vigatamalamaccherena cetasā ajjhāgāraṁ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶75] And you have experiential confidence in the Buddha … the teaching … the Saṅgha … And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character.

> Pali: Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehi.

[¶76] What do you think, chamberlains? How many people among the Kosalans are your equal when it comes to giving and sharing?”

> Pali: Taṁ kiṁ maññatha, thapatayo, katividhā te kosalesu manussā ye tumhākaṁ samasamā, yadidaṁ— dānasaṁvibhāge”ti?

[¶77] “We’re fortunate, sir, so very fortunate, in that the Buddha understands us like this.”

> Pali: “Lābhā no, bhante, suladdhaṁ no, bhante. Yesaṁ no bhagavā evaṁ pajānātī”ti.

[¶78] > Pali: Chaṭṭhaṁ.

[¶79] SN 55.7 · The People of Bamboo Gate

> Pali: SN 55.7 · Veḷudvāreyyasutta

[¶80] So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:

[¶81] “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

> Pali: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

[¶82] Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:

> Pali: Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:

[¶83] “Worthy Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

> Pali: “mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā— puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti.

[¶84] “Householders, I will teach you an explanation of the Dhamma that is relevant for oneself. Listen and apply your mind well, I will speak.”

> Pali: “Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶85] “Yes, worthy sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶86] “And what is the explanation of the Dhamma that applies to oneself?

> Pali: “Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?

[¶87] It’s when a noble disciple reflects: ‘I want to live and don’t want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points.

> Pali: Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

[¶88] Furthermore, a noble disciple reflects: ‘If someone were to steal from me, I wouldn’t like that. But if I were to steal from someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

[¶89] Furthermore, a noble disciple reflects: ‘If someone were to have relations with my wives, I wouldn’t like it. But if I were to have relations with someone else’s wives, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

[¶90] Furthermore, a noble disciple reflects: ‘If someone were to distort my meaning by lying, I wouldn’t like it. But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

[¶91] Furthermore, a noble disciple reflects: ‘If someone were to break me up from my friends by backbiting, I wouldn’t like it. But if I were to break someone else from their friends by backbiting, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

[¶92] Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

[¶93] Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.

> Pali: Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

[¶94] And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple possesses these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: So buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶95] When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, worthy Gotama! … We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

> Pali: Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶96] > Pali: Sattamaṁ.

[¶97] SN 55.8 · In the Brick Hall (1st)

> Pali: SN 55.8 · Paṭhamagiñjakāvasathasutta

[¶98] So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶99] “Sir, the monk named Sāḷha has passed away. Where has he been reborn in his next life? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away. Where have they been reborn in the next life?”

> Pali: “Sāḷho nāma, bhante, bhikkhu kālaṅkato; tassa kā gati ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī kālaṅkatā; tassā kā gati ko abhisamparāyo? Sudatto nāma, bhante, upāsako kālaṅkato; tassa kā gati ko abhisamparāyo? Sujātā nāma, bhante, upāsikā kālaṅkatā; tassā kā gati, ko abhisamparāyo”ti?

[¶100] “Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements.

> Pali: “Sāḷho, ānanda, bhikkhu kālaṅkato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶101] The nun Nandā passed away having ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.

> Pali: Nandā, ānanda, bhikkhunī kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.

[¶102] The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.

> Pali: Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.

[¶103] The laywoman Sujātā passed away having ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: Sujātā, ānanda, upāsikā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

[¶104] It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone dies that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya; tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.

[¶105] And what is that mirror of the teaching?

> Pali: Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’?

[¶106] It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶107] > Pali: Aṭṭhamaṁ.

[¶108] (The following two discourses have the same setting.)

> Pali: (Tīṇipi suttantāni ekanidānāni.)

## 87. At Bamboo Gate · SN 55.9–55.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/87/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/87/#p-N

[¶0] SN 55.9 · At the Brick Hall (2nd)

> Pali: SN 55.9 · Dutiyagiñjakāvasathasutta

[¶1] Ānanda said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶2] “Sir, the monk named Asoka has passed away. Where has he been reborn in his next life? The nun named Asokā, the layman named Asoka, and the laywoman named Asokā have passed away. Where have they been reborn in the next life?”

> Pali: “asoko nāma, bhante, bhikkhu kālaṅkato; tassa kā gati, ko abhisamparāyo? Asokā nāma, bhante, bhikkhunī kālaṅkatā …pe… asoko nāma, bhante, upāsako kālaṅkato …pe… asokā nāma, bhante, upāsikā kālaṅkatā; tassā kā gati, ko abhisamparāyo”ti?

[¶3] “Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom … in this very life …

> Pali: “Asoko, ānanda, bhikkhu kālaṅkato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi …pe…

[¶4] (And all is explained as in SN 55.8.)

> Pali: (purimaveyyākaraṇena ekanidānaṁ.)

[¶5] This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶6] > Pali: Navamaṁ.

[¶7] SN 55.10 · At the Brick Hall (3rd)

> Pali: SN 55.10 · Tatiyagiñjakāvasathasutta

[¶8] Ānanda said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶9] “Sir, the layman named Kakkaṭa has passed away in Ñātika. Where has he been reborn in his next life? The laymen named Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

> Pali: “kakkaṭo nāma, bhante, ñātike upāsako kālaṅkato; tassa kā gati, ko abhisamparāyo? Kaḷibho nāma, bhante, ñātike upāsako …pe… nikato nāma, bhante, ñātike upāsako … kaṭissaho nāma, bhante, ñātike upāsako … tuṭṭho nāma, bhante, ñātike upāsako … santuṭṭho nāma, bhante, ñātike upāsako … bhaddo nāma, bhante, ñātike upāsako … subhaddo nāma, bhante, ñātike upāsako kālaṅkato; tassa kā gati ko abhisamparāyo”ti?

[¶10] “Ānanda, the laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

> Pali: “Kakkaṭo, ānanda, upāsako kālaṅkato pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kaḷibho, ānanda …pe… nikato, ānanda … kaṭissaho, ānanda … tuṭṭho, ānanda … santuṭṭho, ānanda … bhaddo, ānanda …pe… subhaddo, ānanda, upāsako kālaṅkato pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

[¶11] > Pali: (Sabbe ekagatikā kātabbā.)

[¶12] Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

> Pali: Paropaññāsa, ānanda, ñātike upāsakā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.

[¶13] More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

> Pali: Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

[¶14] More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

[¶15] It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya; tasmiṁ tasmiñce maṁ kālaṅkate upasaṅkamitvā etamatthaṁ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.

[¶16] And what is that mirror of the teaching?

> Pali: Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.

[¶17] It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶18] > Pali: Dasamaṁ.

[¶19] > Pali: Veḷudvāravaggo paṭhamo.

[¶20] > Pali: Tassuddānaṁ

[¶21] > Pali: Rājā ogadhadīghāvu,
sāriputtāpare duve;
Thapatī veḷudvāreyyā,
giñjakāvasathe tayoti.

## 88. The Royal Monastery · SN 55.11–55.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/88/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/88/#p-N

[¶0] SN 55.11 · A Saṅgha of a Thousand Nuns

> Pali: SN 55.11 · Sahassabhikkhunisaṅghasutta

[¶1] At one time the Buddha was staying near Sāvatthī in the Royal Monastery. Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati rājakārāme. Atha kho sahassabhikkhunisaṅgho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:

[¶2] “Nuns, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti, akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 55.12 · The Brahmins

> Pali: SN 55.12 · Brāhmaṇasutta

[¶5] At Sāvatthī. “Mendicants, the brahmins advocate a practice called ‘get up and go’. They encourage their disciple: ‘Please, my man, rising early you should face east and walk. Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer. You should await death in the place that you fall. And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’

> Pali: Sāvatthinidānaṁ. “Brāhmaṇā, bhikkhave, udayagāminiṁ nāma paṭipadaṁ paññapenti. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ. Yattha papateyyāsi tattheva maraṇaṁ āgameyyāsi. Evaṁ tvaṁ, ambho purisa, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī’ti.

[¶6] But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, or extinguishment. But in the training of the Noble One I advocate a ‘get up and go’ practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: Taṁ kho panetaṁ, bhikkhave, brāhmaṇānaṁ bālagamanametaṁ mūḷhagamanametaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi; yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶7] And what is that ‘get up and go’ practice? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that ‘get up and go’ practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

> Pali: Katamā ca sā, bhikkhave, udayagāminī paṭipadā; yā ekantanibbidāya …pe… nibbānāya saṁvattati? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya …pe… nibbānāya saṁvattatī”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 55.13 · With the Senior Monk Ānanda

> Pali: SN 55.13 · Ānandattherasutta

[¶10] At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

> Pali: Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca sāriputto sāvatthiyaṁ viharanti jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ ānandaṁ etadavoca:

[¶11] “Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: “katinaṁ kho, āvuso ānanda, dhammānaṁ pahānā, katinaṁ dhammānaṁ samannāgamanahetu, evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?

[¶12] “Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catunnaṁ kho, āvuso, dhammānaṁ pahānā, catunnaṁ dhammānaṁ samannāgamanahetu, evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti.

[¶13] What four? They don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Buddha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

> Pali: Katamesaṁ catunnaṁ? Yathārūpena kho, āvuso, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa buddhe appasādo na hoti. Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa buddhe aveccappasādo hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.

[¶14] They don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the teaching that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

> Pali: Yathārūpena ca kho, āvuso, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa dhamme appasādo na hoti. Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa dhamme aveccappasādo hoti— svākkhāto bhagavatā dhammo …pe… viññūhīti.

[¶15] They don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Saṅgha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms.’

> Pali: Yathārūpena ca kho, āvuso, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa saṅghe appasādo na hoti. Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa saṅghe aveccappasādo hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.

[¶16] They don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the ethical conduct loved by the noble ones that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. Their ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. People have to give up these four things and possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Yathārūpena ca kho, āvuso, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpassa dussīlyaṁ na hoti. Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni …pe… samādhisaṁvattanikāni. Imesaṁ kho, āvuso, catunnaṁ dhammānaṁ pahānā imesaṁ catunnaṁ dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 55.14 · Fear of the Bad Place

> Pali: SN 55.14 · Duggatibhayasutta

[¶19] “Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.”

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hoti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hotī”ti.

[¶20] > Pali: Catutthaṁ.

[¶21] SN 55.15 · Fear of the Bad Place, the Underworld

> Pali: SN 55.15 · Duggativinipātabhayasutta

[¶22] “Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld.”

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hoti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hotī”ti.

[¶23] > Pali: Pañcamaṁ.

[¶24] SN 55.16 · Friends and Colleagues (1st)

> Pali: SN 55.16 · Paṭhamamittāmaccasutta

[¶25] “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the four factors of stream-entry. What four? Experiential confidence in the Buddha … the teaching … the Saṅgha … And the ethical conduct loved by the noble ones … leading to immersion. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in these four factors of stream-entry.”

> Pali: “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. Katamesu catūsu? Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu …pe… samādhisaṁvattanikesu. Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.

[¶26] > Pali: Chaṭṭhaṁ.

[¶27] SN 55.17 · Friends and Colleagues (2nd)

> Pali: SN 55.17 · Dutiyamittāmaccasutta

[¶28] “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the four factors of stream-entry. What four? Experiential confidence in the Buddha …

> Pali: “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. Katamesu catūsu? Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.

[¶29] There might be change in the four principal states—the elements of earth, water, fire, and air—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

> Pali: Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ. Tatridaṁ aññathattaṁ—‘so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatī’ti—netaṁ ṭhānaṁ vijjati.

[¶30] Experiential confidence in the teaching …

> Pali: “Dhamme …pe…

[¶31] Experiential confidence in the Saṅgha …

> Pali: saṅghe …pe…

[¶32] The ethical conduct loved by the noble ones … leading to immersion. There might be change in the four principal states—the elements of earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

> Pali: ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu …pe… samādhisaṁvattanikesu. Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṁ. Tatridaṁ aññathattaṁ—‘so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatī’ti—netaṁ ṭhānaṁ vijjati.

[¶33] Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in these four factors of stream-entry.”

> Pali: Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.

[¶34] > Pali: Sattamaṁ.

[¶35] SN 55.18 · A Visit to the Gods (1st)

> Pali: SN 55.18 · Paṭhamadevacārikasutta

[¶36] At Sāvatthī. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

> Pali: Sāvatthinidānaṁ. Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Atha kho sambahulā tāvatiṁsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:

[¶37] “Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

> Pali: “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sādhu kho, āvuso, dhamme …pe… saṅghe …pe… sādhu kho, āvuso, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶38] “My good fellow Moggallāna, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

> Pali: “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sādhu kho, mārisa moggallāna, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶39] > Pali: Aṭṭhamaṁ.

[¶40] SN 55.19 · A Visit to the Gods (2nd)

> Pali: SN 55.19 · Dutiyadevacārikasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

> Pali: Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Atha kho sambahulā tāvatiṁsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:

[¶43] “Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”

> Pali: “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Sādhu kho, āvuso, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti.

[¶44] “My good Moggallāna, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”

> Pali: “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Sādhu kho, mārisa moggallāna, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti.

[¶45] > Pali: Navamaṁ.

[¶46] SN 55.20 · A Visit to the Gods (3rd)

> Pali: SN 55.20 · Tatiyadevacārikasutta

[¶47] Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

> Pali: Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Atha kho sambahulā tāvatiṁsakāyikā devatāyo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatāyo bhagavā etadavoca:

[¶48] “Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Sādhu kho, āvuso, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

[¶49] “Good fellow, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Sādhu kho, mārisa, buddhe aveccappasādena samannāgamanaṁ hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa, evamayaṁ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Sādhu kho, mārisa, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa, evamayaṁ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

[¶50] > Pali: Dasamaṁ.

[¶51] > Pali: Rājakārāmavaggo dutiyo.

[¶52] > Pali: Tassuddānaṁ

[¶53] > Pali: Sahassabrāhmaṇānanda,
duggati apare duve;
Mittāmaccā duve vuttā,
tayo ca devacārikāti.

## 89. About Sarakāni · SN 55.21–55.25

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/89/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/89/#p-N

[¶0] SN 55.21 · With Mahānāma (1st)

> Pali: SN 55.21 · Paṭhamamahānāmasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶2] “Sir, this Kapilavatthu is successful and prosperous, populous and full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

> Pali: “idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; bhantenapi hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhantenapi sakaṭena samāgacchāmi; bhantenapi purisena samāgacchāmi. Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti?

[¶3] “Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body is formed, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, hounds, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

> Pali: “Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. Yassa kassaci, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ sīlaparibhāvitaṁ cittaṁ sutaparibhāvitaṁ cittaṁ cāgaparibhāvitaṁ cittaṁ paññāparibhāvitaṁ cittaṁ, tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.

[¶4] Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.

> Pali: Seyyathāpi, mahānāma, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīraṁ udakarahadaṁ ogāhitvā bhindeyya. Tatra yā assa sakkharā vā kaṭhalā vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṁ vā taṁ uddhagāmi assa visesagāmi.

[¶5] In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body is formed, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, hounds, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

> Pali: Evameva kho, mahānāma, yassa kassaci dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.

[¶6] Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one.”

> Pali: Tuyhaṁ kho pana, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ. Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālaṅkiriyā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 55.22 · With Mahānāma (2nd)

> Pali: SN 55.22 · Dutiyamahānāmasutta

[¶9] So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶10] “Sir, this Kapilavatthu is successful and prosperous, populous and full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

> Pali: “idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; bhantenapi hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhantenapi sakaṭena samāgacchāmi; bhantenapi purisena samāgacchāmi. Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti?

[¶11] “Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. A noble disciple who has four things slants, slopes, and inclines toward extinguishment. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion.

> Pali: “Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Katamehi catūhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.

[¶12] Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?”

> Pali: Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti?

[¶13] “Sir, it would fall in the direction that it slants, slopes, and inclines.”

> Pali: “Yena, bhante, ninno yena poṇo yena pabbhāro”ti.

[¶14] “In the same way, a noble disciple who has four things slants, slopes, and inclines toward extinguishment.”

> Pali: “Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] SN 55.23 · With Godhā the Sakyan

> Pali: SN 55.23 · Godhasakkasutta

[¶17] At Kapilavatthu. Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to her, “Godhā, how many things must an individual have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: Kapilavatthunidānaṁ. Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṁ sakkaṁ etadavoca: “katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti?

[¶18] “Mahānāma, an individual must have three things for me to recognize them as a stream-enterer. What three? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … and the Saṅgha … When an individual has these three things I recognize them as a stream-enterer.

> Pali: “Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ.

[¶19] But Mahānāma, how many things must an individual have for <em>you</em> to recognize them as a stream-enterer?”

> Pali: Tvaṁ pana, mahānāma, katihi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti?

[¶20] “Godhā, an individual must have four things for me to recognize them as a stream-enterer. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When an individual has these four things I recognize them as a stream-enterer.”

> Pali: “Catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti.

[¶21] “Hold on, Mahānāma, hold on! Only the Buddha would know whether or not they have these things.”

> Pali: “Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā”ti.

[¶22] “Come, Godhā, let’s go to the Buddha and inform him about this.”

> Pali: “Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti.

[¶23] Then Mahānāma and Godhā went to the Buddha, bowed, and sat down to one side. Mahānāma told the Buddha all that had happened, and then said:

> Pali: Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶24] > Pali: “Idhāhaṁ, bhante, yena godhā sakko tenupasaṅkamiṁ; upasaṅkamitvā godhaṁ sakkaṁ etadavocaṁ: ‘katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ’? Evaṁ vutte, bhante, godhā sakko maṁ etadavoca—

[¶25] > Pali: Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Tvaṁ pana, mahānāma, katamehi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan’ti?

[¶26] > Pali: Evaṁ vuttāhaṁ, bhante, godhaṁ sakkaṁ etadavocaṁ: ‘catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan’ti.

[¶27] “Sir, some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks the other. I’d side with the Buddha. May the Buddha remember me as having such confidence. Some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the other. I’d side with the Buddha. May the Buddha remember me as having such confidence.”

> Pali: Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā’ti. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti.

[¶28] “Godhā, what do you have to say to Mahānāma when he speaks like this?”

> Pali: “Evaṁvādī tvaṁ, godhe, mahānāmaṁ sakkaṁ kiṁ vadesī”ti?

[¶29] “Sir, I have nothing to say to Mahānāma when he speaks like this, except what is good and wholesome.”

> Pali: “Evaṁvādāhaṁ, bhante, mahānāmaṁ sakkaṁ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti.

[¶30] > Pali: Tatiyaṁ.

[¶31] SN 55.24 · About Sarakāni (1st)

> Pali: SN 55.24 · Paṭhamasaraṇānisakkasutta

[¶32] At Kapilavatthu.

> Pali: Kapilavatthunidānaṁ.

[¶33] Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato: “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶34] At that, several Sakyans came together complaining, grumbling, and objecting, “Oh lord, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink liquor.”

> Pali: Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti.

[¶35] Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

> Pali: Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti— acchariyaṁ vata, bho, abbhutaṁ vata, bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti.

[¶36] “Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha. How could he go to the underworld?

> Pali: “Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’ti, saraṇāni sakkaṁ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato. So kathaṁ vinipātaṁ gaccheyya.

[¶37] Take a certain individual who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They’ve realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This individual is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶38] Take another individual who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶39] Take another individual who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶40] Take another individual who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶41] Take another individual who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This individual, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. Api cassa ime dhammā honti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

[¶42] Take another individual who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and fondness for the Buddha. This individual, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato, api cassa ime dhammā honti saddhindriyaṁ …pe… paññindriyaṁ. Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

[¶43] If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”

> Pali: Ime cepi, mahānāma, mahāsālā subhāsitaṁ dubbhāsitaṁ ājāneyyuṁ, ime cāhaṁ mahāsāle byākareyyaṁ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti; kimaṅgaṁ pana saraṇāniṁ sakkaṁ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṁ samādiyī”ti.

[¶44] > Pali: Catutthaṁ.

[¶45] SN 55.25 · About Sarakāni the Sakyan (2nd)

> Pali: SN 55.25 · Dutiyasaraṇānisakkasutta

[¶46] At Kapilavatthu.

> Pali: Kapilavatthunidānaṁ.

[¶47] Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato: “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶48] At that, several Sakyans came together complaining, grumbling, and objecting, “Oh lord, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”

> Pali: Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.

[¶49] Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

> Pali: Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶50] > Pali: “Idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato— sotāpanno avinipātadhammo niyato sambodhiparāyaṇoti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī’”ti.

[¶51] “Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha.

> Pali: “Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’, saraṇāniṁ sakkaṁ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya.

[¶52] Take a certain individual who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This individual is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶53] Take another individual who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶54] Take another individual who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶55] Take another individual who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This individual, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

[¶56] Take another individual who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This individual, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …pe… na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti— saddhindriyaṁ …pe… paññindriyaṁ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

[¶57] Take another individual who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This individual, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

> Pali: Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti— saddhindriyaṁ …pe… paññindriyaṁ. Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

[¶58] Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain. Would those seeds grow, increase, and mature?”

> Pali: Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

[¶59] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶60] “In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. This is what I call a barren field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a bad seed.

> Pali: “Evameva kho, mahānāma, idha dhammo durakkhāto hoti duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito— idamahaṁ dukkhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— idamahaṁ dubbījasmiṁ vadāmi.

[¶61] Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall. Would those seeds grow, increase, and mature?”

> Pali: Seyyathāpi, mahānāma, sukhettaṁ subhūmaṁ suvihatakhāṇukaṁ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; devo ca sammā dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

[¶62] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶63] “In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. This is what I call a fertile field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a good seed. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”

> Pali: “Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito— idamahaṁ sukhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— idamahaṁ subījasmiṁ vadāmi. Kimaṅgaṁ pana saraṇāniṁ sakkaṁ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti.

[¶64] > Pali: Pañcamaṁ.

## 90. About Sarakāni · SN 55.26–55.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/90/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/90/#p-N

[¶0] SN 55.26 · With Anāthapiṇḍika (1st)

> Pali: SN 55.26 · Paṭhamaanāthapiṇḍikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

> Pali: Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶3] “Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Sāriputta consented with silence.

> Pali: “Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: “Anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati. Evañca vadati: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

[¶4] Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca: “kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶5] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶6] “Householder, you don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.

> Pali: “Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tathārūpo te buddhe appasādo natthi. Atthi ca kho te, gahapati, buddhe aveccappasādo— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Tañca pana te buddhe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶7] You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.

> Pali: Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi. Atthi ca kho te, gahapati, dhamme aveccappasādo— svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶8] You don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’ Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.

> Pali: Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te saṅghe appasādo natthi. Atthi ca kho te, gahapati, saṅghe aveccappasādo— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Tañca pana te saṅghe aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶9] You don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.

> Pali: Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te dussīlyaṁ natthi. Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṁvattanikāni. Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶10] You don’t have the wrong view that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. You have right view. Seeing in yourself that right view, that pain may die down on the spot.

> Pali: Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchādiṭṭhi natthi. Atthi ca kho te, gahapati, sammādiṭṭhi. Tañca pana te sammādiṭṭhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶11] You don’t have the wrong purpose …

> Pali: Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsaṅkappo natthi. Atthi ca kho te, gahapati, sammāsaṅkappo. Tañca pana te sammāsaṅkappaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶12] wrong speech …

> Pali: Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvācā natthi. Atthi ca kho te, gahapati, sammāvācā. Tañca pana te sammāvācaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶13] wrong action …

> Pali: Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchākammanto natthi. Atthi ca kho te, gahapati, sammākammanto. Tañca pana te sammākammantaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶14] wrong livelihood …

> Pali: Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāājīvo natthi. Atthi ca kho te, gahapati, sammāājīvo. Tañca pana te sammāājīvaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶15] wrong effort …

> Pali: Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāvāyāmo natthi. Atthi ca kho te, gahapati, sammāvāyāmo. Tañca pana te sammāvāyāmaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶16] wrong mindfulness …

> Pali: Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāsati natthi. Atthi ca kho te, gahapati, sammāsati. Tañca pana te sammāsatiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶17] wrong immersion …

> Pali: Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te micchāsamādhi natthi. Atthi ca kho te, gahapati, sammāsamādhi. Tañca pana te sammāsamādhiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶18] wrong knowledge …

> Pali: Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpaṁ te micchāñāṇaṁ natthi. Atthi ca kho te, gahapati, sammāñāṇaṁ. Tañca pana te sammāñāṇaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

[¶19] wrong freedom … You have right freedom. Seeing in yourself that right freedom, that pain may die down on the spot.”

> Pali: Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpā te micchāvimutti natthi. Atthi ca kho te, gahapati, sammāvimutti. Tañca pana te sammāvimuttiṁ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.

[¶20] And then Anāthapiṇḍika’s pain died down on the spot. Then he served Sāriputta and Ānanda from his own dish. When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side. Venerable Sāriputta expressed his appreciation to him with these verses.

> Pali: Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṁsu. Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṁ āyasmantañca ānandaṁ sakeneva thālipākena parivisi. Atha kho anāthapiṇḍiko gahapati āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ āyasmā sāriputto imāhi gāthāhi anumodi:

[¶21] “Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

> Pali: “Yassa saddhā tathāgate,
acalā suppatiṭṭhitā;
Sīlañca yassa kalyāṇaṁ,
ariyakantaṁ pasaṁsitaṁ.

[¶22] who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

> Pali: Saṅghe pasādo yassatthi,
ujubhūtañca dassanaṁ;
Adaliddoti taṁ āhu,
amoghaṁ tassa jīvitaṁ.

[¶23] So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā saddhañca sīlañca,
pasādaṁ dhammadassanaṁ;
Anuyuñjetha medhāvī,
saraṁ buddhānasāsanan”ti.

[¶24] After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta rose from his seat and left.

> Pali: Atha kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

[¶25] Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Ānanda, where are you coming from in the middle of the day?”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, ānanda, āgacchasi divādivassā”ti?

[¶26] “Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”

> Pali: “Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.

[¶27] “Sāriputta is astute, Ānanda. He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”

> Pali: “Paṇḍito, ānanda, sāriputto; mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.

[¶28] > Pali: Chaṭṭhaṁ.

[¶29] SN 55.27 · With Anāthapiṇḍika (2nd)

> Pali: SN 55.27 · Dutiyaanāthapiṇḍikasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

> Pali: Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶32] “Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Ānanda consented with silence.

> Pali: “Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandati. Evañca vadati: ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

[¶33] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: “kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶34] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶35] “Householder, when an unlearned ordinary person has four things, they’re frightened and terrified, and fear what awaits them after death. What four? Firstly, an unlearned ordinary person distrusts the Buddha. Seeing in themselves that distrust of the Buddha, they’re frightened and terrified, and fear what awaits them after death.

> Pali: “Catūhi kho, gahapati, dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. Katamehi catūhi? Idha, gahapati, assutavā puthujjano buddhe appasādena samannāgato hoti. Tañca panassa buddhe appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ.

[¶36] Furthermore, an unlearned ordinary person distrusts the teaching …

> Pali: Puna caparaṁ, gahapati, assutavā puthujjano dhamme appasādena samannāgato hoti. Tañca panassa dhamme appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ.

[¶37] Furthermore, an unlearned ordinary person distrusts the Saṅgha …

> Pali: Puna caparaṁ, gahapati, assutavā puthujjano saṅghe appasādena samannāgato hoti. Tañca panassa saṅghe appasādaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ.

[¶38] Furthermore, an unlearned ordinary person has unethical conduct. Seeing in themselves that unethical conduct, they’re frightened and terrified, and fear what awaits them after death. When an unlearned ordinary person has these four things, they’re frightened and terrified, and fear what awaits them after death.

> Pali: Puna caparaṁ, gahapati, assutavā puthujjano dussīlyena samannāgato hoti. Tañca panassa dussīlyaṁ attani samanupassato hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ. Imehi kho, gahapati, catūhi dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṁ, hoti samparāyikaṁ maraṇabhayaṁ.

[¶39] When a learned noble disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death. What four? Firstly, a noble disciple has experiential confidence in the Buddha … Seeing in themselves that experiential confidence in the Buddha, they’re not frightened or terrified, and don’t fear what awaits them after death.

> Pali: Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ. Katamehi catūhi? Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Tañca panassa buddhe aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ.

[¶40] Furthermore, a noble disciple has experiential confidence in the teaching …

> Pali: Puna caparaṁ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti— svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. Tañca panassa dhamme aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ.

[¶41] Furthermore, a noble disciple has experiential confidence in the Saṅgha …

> Pali: Puna caparaṁ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Tañca panassa saṅghe aveccappasādaṁ attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ.

[¶42] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in themselves that ethical conduct loved by the noble ones, they’re not frightened or terrified, and don’t fear what awaits them after death.

> Pali: Puna caparaṁ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Tāni ca panassa ariyakantāni sīlāni attani samanupassato na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ.

[¶43] When a learned noble disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”

> Pali: Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayan”ti.

[¶44] “Honorable Ānanda, I am not afraid. What have I to fear? For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And of the training rules appropriate for laypeople taught by the Buddha, I don’t see any that I have broken.”

> Pali: “Nāhaṁ, bhante ānanda, bhāyāmi. Kyāhaṁ bhāyissāmi. Ahañhi, bhante, buddhe aveccappasādena samannāgato homi— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe aveccappasādena samannāgato homi— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Yāni cimāni, bhante, bhagavatā gihisāmīcikāni sikkhāpadāni desitāni, nāhaṁ tesaṁ kiñci attani khaṇḍaṁ samanupassāmī”ti.

[¶45] “You’re fortunate, householder, so very fortunate! You have declared the fruit of stream-entry.”

> Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati. Sotāpattiphalaṁ tayā, gahapati, byākatan”ti.

[¶46] > Pali: Sattamaṁ.

[¶47] SN 55.28 · Fears and Enmities (1st)

> Pali: SN 55.28 · Paṭhamabhayaverūpasantasutta

[¶48] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶49] Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

> Pali: Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶50] “Householder, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: “yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.

[¶51] What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five fears and enmities they have quelled.

> Pali: Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Yaṁ, gahapati, adinnādāyī …pe… yaṁ, gahapati, kāmesumicchācārī …pe… yaṁ, gahapati, musāvādī …pe… yaṁ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

[¶52] What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. These are the four factors of stream-entry that they possess.

> Pali: Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

[¶53] And what is the noble system that they have clearly seen and penetrated with wisdom? A noble disciple rationally applies the mind to dependent origination itself: ‘So, when this exists, this comes to be; due to the arising of this, this arises. So, when this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and penetrated with wisdom.

> Pali: Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti— iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

[¶54] When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶55] > Pali: Aṭṭhamaṁ.

[¶56] SN 55.29 · Fears and Enmities (2nd)

> Pali: SN 55.29 · Dutiyabhayaverūpasantasutta

[¶57] At Sāvatthī. … “Mendicants, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Sāvatthinidānaṁ …pe… “yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶58] > Pali: Navamaṁ.

[¶59] SN 55.30 · With Nandaka the Licchavi

> Pali: SN 55.30 · Nandakalicchavisutta

[¶60] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Nandaka the Licchavi chief minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nandakaṁ licchavimahāmattaṁ bhagavā etadavoca:

[¶61] “Nandaka, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶62] A noble disciple who has these four things is endowed with long life, both human and heavenly … beauty … happiness … glory … and sovereignty, both human and heavenly. Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

> Pali: Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṁyutto hoti dibbenapi mānusenapi; vaṇṇena saṁyutto hoti dibbenapi mānusenapi; sukhena saṁyutto hoti dibbenapi mānusenapi; yasena saṁyutto hoti dibbenapi mānusenapi; ādhipateyyena saṁyutto hoti dibbenapi mānusenapi. Taṁ kho panāhaṁ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadevāhaṁ vadāmī”ti.

[¶63] When he had spoken, a certain person said to Nandaka:

> Pali: Evaṁ vutte, aññataro puriso nandakaṁ licchavimahāmattaṁ etadavoca:

[¶64] “Sir, it is time to bathe.”

> Pali: “nahānakālo, bhante”ti.

[¶65] “Enough now, lad, with that exterior bath. This interior bathing will do for me, that is, confidence in the Buddha.”

> Pali: “Alaṁ dāni, bhaṇe, etena bāhirena nahānena. Alamidaṁ ajjhattaṁ nahānaṁ bhavissati, yadidaṁ— bhagavati pasādo”ti.

[¶66] > Pali: Dasamaṁ.

[¶67] > Pali: Saraṇānivaggo tatiyo.

[¶68] > Pali: Tassuddānaṁ

[¶69] > Pali: Mahānāmena dve vuttā,
godhā ca saraṇā duve;
Duve anāthapiṇḍikā,
duve verabhayena ca;
Licchavī dasamo vutto,
vaggo tena pavuccatīti.

## 91. Overflowing Merit · SN 55.31–55.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/91/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/91/#p-N

[¶0] SN 55.31 · Overflowing Merit (1st)

> Pali: SN 55.31 · Paṭhamapuññābhisandasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.

> Pali: “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro.

[¶3] Furthermore, a noble disciple has experiential confidence in the teaching … This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti— svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhīti. Ayaṁ dutiyo puññābhisando kusalābhisando sukhassāhāro.

[¶4] Furthermore, a noble disciple has experiential confidence in the Saṅgha … This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Ayaṁ tatiyo puññābhisando kusalābhisando sukhassāhāro.

[¶5] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 55.32 · Overflowing Merit (2nd)

> Pali: SN 55.32 · Dutiyapuññābhisandasutta

[¶8] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

> Pali: “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶9] Furthermore, a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 55.33 · Overflowing Merit (3rd)

> Pali: SN 55.33 · Tatiyapuññābhisandasutta

[¶12] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

> Pali: “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶13] Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] SN 55.34 · Footprints of the Gods (1st)

> Pali: SN 55.34 · Paṭhamadevapadasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

> Pali: “Cattārimāni, bhikkhave, devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya.

[¶18] What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

> Pali: Katamāni cattāri? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Idaṁ paṭhamaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya.

[¶19] Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶20] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Idaṁ catutthaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. Imāni kho, bhikkhave, cattāri devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāyā”ti.

[¶21] > Pali: Catutthaṁ.

[¶22] SN 55.35 · Footprints of the Gods (2nd)

> Pali: SN 55.35 · Dutiyadevapadasutta

[¶23] “Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

> Pali: “Cattārimāni, bhikkhave, devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya.

[¶24] What four? Firstly, a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Then they reflect: ‘What now is the footprint of the gods?’ They understand: ‘I hear that these days the gods consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.’ This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

> Pali: Katamāni cattāri? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. So iti paṭisañcikkhati: ‘kiṁ nu kho devānaṁ devapadan’ti? So evaṁ pajānāti: ‘abyābajjhaparame khvāhaṁ etarahi deve suṇāmi. Na ca kho panāhaṁ kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Addhāhaṁ devapadadhammasamannāgato viharāmī’ti. Idaṁ paṭhamaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya.

[¶25] Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶26] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Then they reflect: ‘What now is the footprint of the gods?’ They understand: ‘I hear that these days the gods consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.’ This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. So iti paṭisañcikkhati: ‘kiṁ nu kho devānaṁ devapadan’ti? So evaṁ pajānāti: ‘abyābajjhaparame khvāhaṁ etarahi deve suṇāmi. Na kho panāhaṁ kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Addhāhaṁ devapadadhammasamannāgato viharāmī’ti. Idaṁ catutthaṁ devānaṁ devapadaṁ avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāya. Imāni kho, bhikkhave, cattāri devānaṁ devapadāni avisuddhānaṁ sattānaṁ visuddhiyā apariyodātānaṁ sattānaṁ pariyodapanāyā”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] SN 55.36 · In Common With the Gods

> Pali: SN 55.36 · Devasabhāgatasutta

[¶29] “Mendicants, when someone possesses four things the gods are pleased and speak of what they have in common. What four? Firstly, a noble disciple possesses experiential confidence in the Buddha … There are deities who possess experiential confidence in the Buddha who passed away from here and were reborn there. They think: ‘Possessing such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble disciple possesses the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’

> Pali: “Catūhi, bhikkhave, dhammehi samannāgataṁ attamanā devā sabhāgataṁ kathenti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Yā tā devatā buddhe aveccappasādena samannāgatā ito cutā tatrūpapannā tāsaṁ evaṁ hoti: ‘yathārūpena kho mayaṁ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṁ santike’ti.

[¶30] Furthermore, a noble disciple possesses experiential confidence in the teaching … the Saṅgha … And they possess the ethical conduct loved by the noble ones … leading to immersion. There are deities who possess the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think: ‘Possessing such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble disciple possesses the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’ When someone possesses four things the gods are pleased and speak of what they have in common.”

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Yā tā devatā ariyakantehi sīlehi samannāgatā ito cutā tatrūpapannā tāsaṁ evaṁ hoti: ‘yathārūpehi kho mayaṁ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṁ santike’ti. Imehi kho, bhikkhave, catūhi dhammehi samannāgataṁ attamanā devā sabhāgataṁ kathentī”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] SN 55.37 · With Mahānāma

> Pali: SN 55.37 · Mahānāmasutta

[¶33] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

[¶34] “Sir, how is a lay follower defined?”

> Pali: “Kittāvatā nu kho, bhante, upāsako hotī”ti?

[¶35] “Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

> Pali: “Yato kho, mahānāma, buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti— ettāvatā kho, mahānāma, upāsako hotī”ti.

[¶36] “But how is an ethical lay follower defined?”

> Pali: “Kittāvatā pana, bhante, upāsako sīlasampanno hotī”ti?

[¶37] “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor, they’re considered to be an ethical lay follower.”

> Pali: “Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti— ettāvatā kho, mahānāma, upāsako sīlasampanno hotī”ti.

[¶38] “But how is a faithful lay follower defined?”

> Pali: “Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti?

[¶39] “It’s when a lay follower has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Then they’re considered to be a faithful lay follower.”

> Pali: “Idha, mahānāma, upāsako saddho hoti, saddahati tathāgatassa bodhiṁ— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti.

[¶40] “But how is a generous lay follower defined?”

> Pali: “Kittāvatā pana, bhante, upāsako cāgasampanno hotī”ti?

[¶41] “It’s when a lay follower lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Then they’re considered to be a generous lay follower.”

> Pali: “Idha, mahānāma, upāsako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato— ettāvatā kho, mahānāma, upāsako cāgasampanno hotī”ti.

[¶42] “But how is a wise lay follower defined?”

> Pali: “Kittāvatā pana, bhante, upāsako paññāsampanno hotī”ti?

[¶43] “It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Then they’re considered to be a wise lay follower.”

> Pali: “Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— ettāvatā kho, mahānāma, upāsako paññāsampanno hotī”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] SN 55.38 · Rain

> Pali: SN 55.38 · Vassasutta

[¶46] “Mendicants, suppose the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”

> Pali: “Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ paripūrenti; evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṅghe aveccappasādo, yāni ca ariyakantāni sīlāni— ime dhammā sandamānā pāraṁ gantvā āsavānaṁ khayāya saṁvattantī”ti.

[¶47] > Pali: Aṭṭhamaṁ.

[¶48] SN 55.39 · With Kāḷigodhā

> Pali: SN 55.39 · Kāḷigodhasutta

[¶49] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat down on the seat spread out. Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāḷigodhāya sākiyāniyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho kāḷigodhā sākiyānī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kāḷigodhaṁ sākiyāniṁ bhagavā etadavoca:

[¶50] “Godhā, a female noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. What four? It’s when a female noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And she lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A female noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Catūhi kho, godhe, dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā. Katamehi catūhi? Idha, godhe, ariyasāvikā buddhe aveccappasādena samannāgatā hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṁvibhāgaratā. Imehi kho, godhe, catūhi dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā”ti.

[¶51] “Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And I share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

> Pali: “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, buddhe aveccappasādena samannāgatā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehī”ti.

[¶52] “You’re fortunate, Godhā, so very fortunate, You have declared the fruit of stream-entry.”

> Pali: “Lābhā te, godhe, suladdhaṁ te, godhe. Sotāpattiphalaṁ tayā, godhe, byākatan”ti.

[¶53] > Pali: Navamaṁ.

[¶54] SN 55.40 · Nandiya the Sakyan

> Pali: SN 55.40 · Nandiyasakkasutta

[¶55] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nandiyo sakko bhagavantaṁ etadavoca:

[¶56] “Sir, if a noble disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”

> Pali: “yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.

[¶57] “Nandiya, someone who totally and utterly lacks these four factors of stream-entry stands outside in the faction of ordinary persons, I say. Neverthless, Nandiya, as to how a noble disciple lives negligently and how they live diligently, listen and apply your mind well, I will speak.”

> Pali: “‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi tamahaṁ bāhiro puthujjanapakkhe ṭhito’ti vadāmi. Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶58] “Yes, sir,” Nandiya replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho nandiyo sakko bhagavato paccassosi. Bhagavā etadavoca:

[¶59] “And how does a noble disciple live negligently? Firstly, a noble disciple has experiential confidence in the Buddha … They’re content with that confidence, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently.

> Pali: “Kathañca, nandiya, ariyasāvako pamādavihārī hoti? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṁ paṭisallānāya. Tassa evaṁ pamattassa viharato pāmojjaṁ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṁ viharati. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati.

[¶60] Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. They’re content with that ethical conduct loved by the noble ones, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently. That’s how a noble disciple lives negligently.

> Pali: Puna caparaṁ, nandiya, ariyasāvako dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. Tassa evaṁ pamattassa viharato pāmojjaṁ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṁ viharati. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati. Evaṁ kho, nandiya, ariyasāvako pamādavihārī hoti.

[¶61] And how does a noble disciple live diligently? Firstly, a noble disciple has experiential confidence in the Buddha … But they’re not content with that confidence, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently.

> Pali: Kathañca, nandiya, ariyasāvako appamādavihārī hoti? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. Tassa evaṁ appamattassa viharato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vediyati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati.

[¶62] Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. But they’re not content with that ethical conduct loved by the noble ones, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently. That’s how a noble disciple lives diligently.”

> Pali: Puna caparaṁ, nandiya, ariyasāvako dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṁ paṭisallānāya. Tassa evaṁ appamattassa viharato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vediyati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati. Evaṁ kho, nandiya, ariyasāvako appamādavihārī hotī”ti.

[¶63] > Pali: Dasamaṁ.

[¶64] > Pali: Puññābhisandavaggo catuttho.

[¶65] > Pali: Tassuddānaṁ

[¶66] > Pali: Abhisandā tayo vuttā,
duve devapadāni ca;
Sabhāgataṁ mahānāmo,
vassaṁ kāḷī ca nandiyāti.

## 92. Overflowing Merit, With Verses · SN 55.41–55.47

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/92/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/92/#p-N

[¶0] SN 55.41 · Overflowing Merit (1st)

> Pali: SN 55.41 · Paṭhamaabhisandasutta

[¶1] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

> Pali: “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro. Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶2] Furthermore, they have the ethical conduct loved by the noble ones … leading to immersion. … These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ catuttho puññābhisando, kusalābhisando, sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.

[¶3] When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati.

[¶4] It’s like trying to count how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.

> Pali: Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gaṇetuṁ: ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati.

[¶5] In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

> Pali: Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti.

[¶6] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶7] “Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

> Pali: “Mahodadhiṁ aparimitaṁ mahāsaraṁ,
Bahubheravaṁ ratanagaṇānamālayaṁ;
Najjo yathā naragaṇasaṅghasevitā,
Puthū savantī upayanti sāgaraṁ.

[¶8] So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

> Pali: Evaṁ naraṁ annapānavatthadadaṁ,
Seyyāni paccattharaṇassa dāyakaṁ;
Puññassa dhārā upayanti paṇḍitaṁ,
Najjo yathā vārivahāva sāgaran”ti.

[¶9] > Pali: Paṭhamaṁ.

[¶10] SN 55.42 · Overflowing Merit (2nd)

> Pali: SN 55.42 · Dutiyaabhisandasutta

[¶11] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

> Pali: “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando kusalābhisando sukhassāhāro. Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶12] Furthermore, a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.

[¶13] When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati.

[¶14] There are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. It’s not easy to count how much water is in such places by saying how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.

> Pali: Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tattha na sukaraṁ udakassa pamāṇaṁ gaṇetuṁ: ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati.

[¶15] In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

> Pali: Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti.

[¶16] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶17] “Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

> Pali: “Mahodadhiṁ aparimitaṁ mahāsaraṁ,
Bahubheravaṁ ratanagaṇānamālayaṁ;
Najjo yathā naragaṇasaṅghasevitā,
Puthū savantī upayanti sāgaraṁ.

[¶18] So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

> Pali: Evaṁ naraṁ annapānavatthadadaṁ,
Seyyāni paccattharaṇassa dāyakaṁ;
Puññassa dhārā upayanti paṇḍitaṁ,
Najjo yathā vārivahāva sāgaran”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] SN 55.43 · Overflowing Merit (3rd)

> Pali: SN 55.43 · Tatiyaabhisandasutta

[¶21] “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

> Pali: “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Ayaṁ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro. Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe… saṅghe …pe….

[¶22] Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṁ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā.

[¶23] When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

> Pali: Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ: ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatī”ti.

[¶24] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶25] “One who desires merit, grounded in the skillful,
develops the path to realize freedom from death.
Once they’ve reached the heart of the teaching, <j>delighting in ending,
they don’t tremble at the approach <j>of the King of Death.”

> Pali: “Yo puññakāmo kusale patiṭṭhito,
Bhāveti maggaṁ amatassa pattiyā;
So dhammasārādhigamo khaye rato,
Na vedhati maccurājāgamanasmin”ti.

[¶26] > Pali: Tatiyaṁ.

[¶27] SN 55.44 · Rich (1st)

> Pali: SN 55.44 · Paṭhamamahaddhanasutta

[¶28] “Mendicants, a noble disciple who has four things is said to be rich, affluent, and wealthy.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccati.

[¶29] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, and wealthy.”

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti.

[¶30] > Pali: Catutthaṁ.

[¶31] SN 55.45 · Rich (2nd)

> Pali: SN 55.45 · Dutiyamahaddhanasutta

[¶32] “Mendicants, a noble disciple who has four things is said to be rich, affluent, wealthy, and famous.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati.

[¶33] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, wealthy, and famous.”

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti.

[¶34] > Pali: Pañcamaṁ.

[¶35] SN 55.46 · Plain Version

> Pali: SN 55.46 · Suddhakasutta

[¶36] “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶37] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] SN 55.47 · With Nandiya

> Pali: SN 55.47 · Nandiyasutta

[¶40] At Kapilavatthu. Seated to one side, the Buddha said to Nandiya the Sakyan:

> Pali: Kapilavatthunidānaṁ. Ekamantaṁ nisinnaṁ kho nandiyaṁ sakkaṁ bhagavā etadavoca:

[¶41] “Nandiya, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶42] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Katamehi catūhi? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶43] > Pali: Sattamaṁ.

## 93. A Wise Person · SN 55.51–55.60

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/93/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/93/#p-N

[¶0] SN 55.51 · With Verses

> Pali: SN 55.51 · Sagāthakasutta

[¶1] “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶2] What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶3] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶4] “Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

> Pali: “Yassa saddhā tathāgate,
acalā suppatiṭṭhitā;
Sīlañca yassa kalyāṇaṁ,
ariyakantaṁ pasaṁsitaṁ.

[¶5] who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

> Pali: Saṅghe pasādo yassatthi,
ujubhūtañca dassanaṁ;
Adaliddoti taṁ āhu,
amoghaṁ tassa jīvitaṁ.

[¶6] So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā saddhañca sīlañca,
pasādaṁ dhammadassanaṁ;
Anuyuñjetha medhāvī,
saraṁ buddhānasāsanan”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 55.52 · One Who Completed the Rains

> Pali: SN 55.52 · Vassaṁvutthasutta

[¶9] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto hoti kenacideva karaṇīyena. Assosuṁ kho kāpilavatthavā sakyā: “aññataro kira bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto”ti.

[¶10] They went to that mendicant, bowed, sat down to one side, and said to him, “Sir, we hope that the Buddha is healthy and strong.”

> Pali: Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṁsu; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā taṁ bhikkhuṁ etadavocuṁ: “kacci, bhante, bhagavā arogo ceva balavā cā”ti?

[¶11] “He is, respectable sirs.”

> Pali: “Arogo cāvuso, bhagavā balavā cā”ti.

[¶12] “And we hope that Sāriputta and Moggallāna are healthy and strong.”

> Pali: “Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti?

[¶13] “They are.”

> Pali: “Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti.

[¶14] “And we hope that the mendicant Saṅgha is healthy and strong.”

> Pali: “Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti.

[¶15] “It is.”

> Pali: “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.

[¶16] “But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”

> Pali: “Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṁ sammukhā paṭiggahitan”ti?

[¶17] “Respectable sirs, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.’

> Pali: “Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Atha kho eteva bahutarā bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’ti.

[¶18] In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’

> Pali: Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissantī’ti.

[¶19] In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.’”

> Pali: Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] SN 55.53 · With Dhammadinna

> Pali: SN 55.53 · Dhammadinnasutta

[¶22] At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca:

[¶23] “May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness.”

> Pali: “ovadatu no, bhante, bhagavā; anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

[¶24] “So, Dhammadinna, you should all train like this: ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’ That’s how you should train yourselves.”

> Pali: “Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.

[¶25] “Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Since we are established in the five training rules, please teach us further.”

> Pali: “Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi— ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti.

[¶26] “So, Dhammadinna, you should all train like this: ‘We will have experiential confidence in the Buddha … the teaching … the Saṅgha … And we will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train yourselves.”

> Pali: “Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘buddhe aveccappasādena samannāgatā bhavissāma— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.

[¶27] “Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them. For we have experiential confidence in the Buddha … the teaching … the Saṅgha … And we have the ethical conduct loved by the noble ones … leading to immersion.”

> Pali: “Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. Mayañhi, bhante, buddhe aveccappasādena samannāgatā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti.

[¶28] “You’re all fortunate, Dhammadinna, so very fortunate! You’ve all declared the fruit of stream-entry.”

> Pali: “Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. Sotāpattiphalaṁ tumhehi byākatan”ti.

[¶29] > Pali: Tatiyaṁ.

[¶30] SN 55.54 · Sick

> Pali: SN 55.54 · Gilānasutta

[¶31] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

[¶32] At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

> Pali: Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.

[¶33] Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, “Sir, I haven’t heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”

> Pali: Assosi kho mahānāmo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “sutametaṁ, bhante: ‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti— niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. Na kho netaṁ, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.

[¶34] “Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’

> Pali: “Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo: ‘assāsatāyasmā— atthāyasmato buddhe aveccappasādo itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Assāsatāyasmā— atthāyasmato dhamme …pe… saṅghe …pe… ariyakantāni sīlāni akhaṇḍāni …pe… samādhisaṁvattanikānī’ti.

[¶35] When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’

> Pali: Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo: ‘atthāyasmato mātāpitūsu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva; no cepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te mātāpitūsu apekkhā taṁ pajahā’ti.

[¶36] If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’

> Pali: So ce evaṁ vadeyya: ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato puttadāresu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā puttadāresu apekkhaṁ karissati, marissateva; no cepāyasmā puttadāresu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te puttadāresu apekkhā taṁ pajahā’ti.

[¶37] If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Respectable sir, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and focus it on the gods of the four great kings.’

> Pali: So ce evaṁ vadeyya: ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo: ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, mānusakehi kāmehi cittaṁ vuṭṭhāpetvā cātumahārājikesu devesu cittaṁ adhimocehī’ti.

[¶38] If they reply, ‘I have done so,’ they should say: ‘Respectable sir, the gods of the thirty-three are better than the gods of the four great kings …

> Pali: So ce evaṁ vadeyya: ‘mānusakehi me kāmehi cittaṁ vuṭṭhitaṁ, cātumahārājikesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘cātumahārājikehi kho, āvuso, devehi tāvatiṁsā devā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, cātumahārājikehi devehi cittaṁ vuṭṭhāpetvā tāvatiṁsesu devesu cittaṁ adhimocehī’ti.

[¶39] Respectable sir, the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the realm of divinity are better than the gods who control what is created by others. It would be good to turn your mind away from the gods who control what is created by others and focus it on the gods of the realm of divinity.’ If they reply, ‘I have done so,’ they should say: ‘Respectable sir, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’

> Pali: So ce evaṁ vadeyya: ‘cātumahārājikehi me devehi cittaṁ vuṭṭhitaṁ, tāvatiṁsesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘tāvatiṁsehi kho, āvuso, devehi yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. Sādhāyasmā, paranimmitavasavattīhi devehi cittaṁ vuṭṭhāpetvā brahmaloke cittaṁ adhimocehī’ti. So ce evaṁ vadeyya: ‘paranimmitavasavattīhi me devehi cittaṁ vuṭṭhitaṁ, brahmaloke cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. Sādhāyasmā, brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhe cittaṁ upasaṁharāhī’ti.

[¶40] If they reply, ‘I have done so,’ then there is no difference between a lay follower whose mind is freed in this way and a mendicant whose mind is freed from defilements; that is, between the freedom of one and the other.”

> Pali: So ce evaṁ vadeyya: ‘brahmalokā me cittaṁ vuṭṭhitaṁ, sakkāyanirodhe cittaṁ upasaṁharāmī’ti; evaṁ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṁ vadāmi, yadidaṁ— vimuttiyā vimuttan”ti.

[¶41] > Pali: Catutthaṁ.

[¶42] SN 55.55 · The Fruit of Stream-Entry

> Pali: SN 55.55 · Sotāpattiphalasutta

[¶43] “Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”

> Pali: “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattantī”ti.

[¶44] > Pali: Pañcamaṁ.

[¶45] SN 55.57 · The Fruit of Non-Return

> Pali: SN 55.57 · Anāgāmiphalasutta

[¶46] “Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of non-return. …”

> Pali: “… Anāgāmiphalasacchikiriyāya saṁvattantī”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 55.58 · The Fruit of Perfection

> Pali: SN 55.58 · Arahattaphalasutta

[¶49] “Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of perfection. …”

> Pali: “… Arahattaphalasacchikiriyāya saṁvattantī”ti.

[¶50] > Pali: Aṭṭhamaṁ.

[¶51] SN 55.59 · The Getting of Wisdom

> Pali: SN 55.59 · Paññāpaṭilābhasutta

[¶52] “Mendicants, when four things are developed and cultivated they lead to the getting of wisdom. …”

> Pali: “… Paññāpaṭilābhāya saṁvattantī”ti.

[¶53] > Pali: Navamaṁ.

[¶54] SN 55.60 · The Growth of Wisdom

> Pali: SN 55.60 · Paññāvuddhisutta

[¶55] “Mendicants, when four things are developed and cultivated they lead to the growth of wisdom. …”

> Pali: “… Paññāvuddhiyā saṁvattantī”ti.

[¶56] > Pali: Dasamaṁ.

## 94. Great Wisdom · SN 55.62–55.74

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/94/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/94/#p-N

[¶0] SN 55.62 · Great Wisdom

> Pali: SN 55.62 · Mahāpaññāsutta

[¶1] “Mendicants, when four things are developed and cultivated they lead to great wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to great wisdom.”

> Pali: “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā mahāpaññatāya saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā mahāpaññatāya saṁvattantī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 55.63 · Widespread Wisdom

> Pali: SN 55.63 · Puthupaññāsutta

[¶4] “Mendicants, when four things are developed and cultivated they lead to widespread wisdom …”

> Pali: “… Puthupaññatāya saṁvattantī”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] SN 55.64 · Abundant Wisdom

> Pali: SN 55.64 · Vipulapaññāsutta

[¶7] “Mendicants, when four things are developed and cultivated they lead to abundant wisdom …”

> Pali: “… Vipulapaññatāya saṁvattantī”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] SN 55.65 · Deep Wisdom

> Pali: SN 55.65 · Gambhīrapaññāsutta

[¶10] “Mendicants, when four things are developed and cultivated they lead to deep wisdom …”

> Pali: “… Gambhīrapaññatāya saṁvattantī”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] SN 55.66 · Extraordinary Wisdom

> Pali: SN 55.66 · Appamattapaññāsutta

[¶13] “Mendicants, when four things are developed and cultivated they lead to unrivaled wisdom …”

> Pali: “… Appamattapaññatāya saṁvattantī”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] SN 55.67 · Vast Wisdom

> Pali: SN 55.67 · Bhūripaññāsutta

[¶16] “Mendicants, when four things are developed and cultivated they lead to vast wisdom …”

> Pali: “… Bhūripaññatāya saṁvattantī”ti.

[¶17] > Pali: Chaṭṭhaṁ.

[¶18] SN 55.68 · Much Wisdom

> Pali: SN 55.68 · Paññābāhullasutta

[¶19] “Mendicants, when four things are developed and cultivated they lead to much wisdom …”

> Pali: “… Paññābāhullāya saṁvattantī”ti.

[¶20] > Pali: Sattamaṁ.

[¶21] SN 55.69 · Fast Wisdom

> Pali: SN 55.69 · Sīghapaññāsutta

[¶22] “Mendicants, when four things are developed and cultivated they lead to fast wisdom …”

> Pali: “… Sīghapaññatāya saṁvattantī”ti.

[¶23] > Pali: Aṭṭhamaṁ.

[¶24] SN 55.70 · Light Wisdom

> Pali: SN 55.70 · Lahupaññāsutta

[¶25] “Mendicants, when four things are developed and cultivated they lead to light wisdom …”

> Pali: “… Lahupaññatāya saṁvattantī”ti.

[¶26] > Pali: Navamaṁ.

[¶27] SN 55.71 · Laughing Wisdom

> Pali: SN 55.71 · Hāsapaññāsutta

[¶28] “Mendicants, when four things are developed and cultivated they lead to laughing wisdom …”

> Pali: “… Hāsapaññatāya saṁvattantī”ti.

[¶29] > Pali: Dasamaṁ.

[¶30] SN 55.72 · Swift Wisdom

> Pali: SN 55.72 · Javanapaññāsutta

[¶31] “Mendicants, when four things are developed and cultivated they lead to swift wisdom …”

> Pali: “… Javanapaññatāya saṁvattantī”ti.

[¶32] > Pali: Ekādasamaṁ.

[¶33] SN 55.73 · Sharp Wisdom

> Pali: SN 55.73 · Tikkhapaññāsutta

[¶34] “Mendicants, when four things are developed and cultivated they lead to sharp wisdom …”

> Pali: “… Tikkhapaññatāya saṁvattantī”ti.

[¶35] > Pali: Dvādasamaṁ.

[¶36] SN 55.74 · Penetrating Wisdom

> Pali: SN 55.74 · Nibbedhikapaññāsutta

[¶37] “Mendicants, when four things are developed and cultivated they lead to penetrating wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to penetrating wisdom.”

> Pali: “… Nibbedhikapaññatāya saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā nibbedhikapaññatāya saṁvattantī”ti.

[¶38] > Pali: Terasamaṁ.

[¶39] > Pali: Mahāpaññavaggo sattamo.

[¶40] > Pali: Tassuddānaṁ

[¶41] > Pali: Mahā puthu vipula gambhīraṁ,
Appamatta bhūri bāhullaṁ;
Sīgha lahu hāsa javana,
Tikkha nibbedhikāya cāti.

[¶42] The Linked Discourses on Stream-Entry, the eleventh section.

> Pali: Sotāpattisaṁyuttaṁ ekādasamaṁ.

## 95. Immersion · SN 56.1–56.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/95/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/95/#p-N

[¶0] SN 56.1 · Immersion

> Pali: SN 56.1 · Samādhisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] > Pali: …pe…

[¶3] “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Develop immersion. A mendicant who has immersion truly understands.

> Pali: “Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? ‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.

[¶4] That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 56.2 · Retreat

> Pali: SN 56.2 · Paṭisallānasutta

[¶7] “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Meditate in retreat. A mendicant in retreat truly understands.

> Pali: “Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? ‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.

[¶8] That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] SN 56.3 · A Gentleman (1st)

> Pali: SN 56.3 · Paṭhamakulaputtasutta

[¶11] “Mendicants, whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajiṁsu, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. Ye hi keci, bhikkhave, anāgatamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajissanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya. Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya.

[¶12] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

> Pali: Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajiṁsu …pe… pabbajissanti …pe… pabbajanti, sabbe te imesaṁyeva catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya.

[¶13] That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] SN 56.4 · A Gentleman (2nd)

> Pali: SN 56.4 · Dutiyakulaputtasutta

[¶16] “Mendicants, whatever gentlemen—past, future, or present—truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamesuṁ, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamesuṁ. Ye hi keci, bhikkhave, anāgatamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamessanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamessanti. Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamenti.

[¶17] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

> Pali: Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ye hi keci, bhikkhave, atītamaddhānaṁ kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamesuṁ …pe… abhisamessanti …pe… abhisamenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisamenti.

[¶18] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶19] > Pali: Catutthaṁ.

[¶20] SN 56.5 · Ascetics and Brahmins (1st)

> Pali: SN 56.5 · Paṭhamasamaṇabrāhmaṇasutta

[¶21] “Mendicants, whatever ascetics and brahmins truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhiṁsu. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhissanti. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhanti.

[¶22] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

> Pali: Katamāni cattāri? Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhiṁsu …pe… abhisambojjhissanti …pe… abhisambojjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambojjhanti.

[¶23] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶24] > Pali: Pañcamaṁ.

[¶25] SN 56.6 · Ascetics and Brahmins (2nd)

> Pali: SN 56.6 · Dutiyasamaṇabrāhmaṇasutta

[¶26] “Mendicants, whatever ascetics and brahmins—past, future, or present—reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ. Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsessanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsessanti. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsenti.

[¶27] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

> Pali: Katamāni cattāri? Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsesuṁ …pe… pakāsessanti …pe… pakāsenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsenti.

[¶28] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶29] > Pali: Chaṭṭhaṁ.

[¶30] SN 56.7 · Thoughts

> Pali: SN 56.7 · Vitakkasutta

[¶31] “Mendicants, don’t think bad, unskillful thoughts, such as sensual, malicious, and cruel thoughts. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṁ— kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. Taṁ kissa hetu? Nete, bhikkhave, vitakkā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.

[¶32] When you think, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: Vitakkentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti vitakkeyyātha, ‘ayaṁ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṁ dukkhanirodho’ti vitakkeyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha. Taṁ kissa hetu? Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.

[¶33] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶34] > Pali: Sattamaṁ.

[¶35] SN 56.8 · Thought

> Pali: SN 56.8 · Cintasutta

[¶36] “Mendicants, don’t think up a bad, unskillful idea. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Mā, bhikkhave, pāpakaṁ akusalaṁ cittaṁ cinteyyātha: ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Taṁ kissa hetu? Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶37] When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: Cintentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha, ‘ayaṁ dukkhasamudayo’ti cinteyyātha, ‘ayaṁ dukkhanirodho’ti cinteyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṁ kissa hetu? Esā, bhikkhave, cintā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶38] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶39] > Pali: Aṭṭhamaṁ.

[¶40] SN 56.9 · Arguments

> Pali: SN 56.9 · Viggāhikakathāsutta

[¶41] “Mendicants, don’t get into arguments, such as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Mā, bhikkhave, viggāhikakathaṁ katheyyātha: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. Taṁ kissa hetu? Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶42] When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …

> Pali: Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha …pe…

[¶43] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶44] > Pali: Navamaṁ.

[¶45] SN 56.10 · Low Talk

> Pali: SN 56.10 · Tiracchānakathāsutta

[¶46] “Mendicants, don’t engage in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Mā, bhikkhave, anekavihitaṁ tiracchānakathaṁ katheyyātha, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ, bhayakathaṁ yuddhakathaṁ, annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ, ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ, pubbapetakathaṁ nānattakathaṁ, lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. Taṁ kissa hetu? Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶47] When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …

> Pali: Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha. Taṁ kissa hetu? Esā, bhikkhave, kathā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶48] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶49] > Pali: Dasamaṁ.

[¶50] > Pali: Samādhivaggo paṭhamo.

[¶51] > Pali: Tassuddānaṁ

[¶52] > Pali: Samādhi paṭisallānā,
kulaputtā apare duve;
Samaṇabrāhmaṇā vitakkaṁ,
cintā viggāhikā kathāti.

## 96. Rolling Forth the Wheel of Dhamma · SN 56.11–56.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/96/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/96/#p-N

[¶0] SN 56.11 · Rolling Forth the Wheel of Dhamma

> Pali: SN 56.11 · Dhammacakkappavattanasutta

[¶1] At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

[¶2] “Mendicants, these two extremes should not be cultivated by one gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

> Pali: “Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶3] And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

> Pali: Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶4] Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

> Pali: Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ— jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.

[¶5] Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence.

> Pali: Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā.

[¶6] Now this is the noble truth of the cessation of suffering. It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.

> Pali: Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

[¶7] Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶8] ‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …

> Pali: ‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶9] ‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …

> Pali: ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶10] ‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …

> Pali: ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶11] ‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶12] As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶13] But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶14] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶15] That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶16] And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: “Everything that is liable to arise is liable to cease.”

> Pali: Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

[¶17] And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

> Pali: Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶18] Hearing the cry of the earth gods, the gods of the four great kings … the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the Divinity’s host raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

> Pali: Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶19] And so at that moment, that second, that hour, the cry soared up to the realm of divinity. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods.

> Pali: Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti.

[¶20] Then the Buddha expressed this heartfelt sentiment: “Koṇḍañña has really understood! Koṇḍañña has really understood!”

> Pali: Atha kho bhagavā imaṁ udānaṁ udānesi: “aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.

[¶21] And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.

> Pali: Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti.

[¶22] > Pali: Paṭhamaṁ.

[¶23] SN 56.12 · The Realized Ones

> Pali: SN 56.12 · Tathāgatasutta

[¶24] “‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ … ‘This noble truth of suffering has been completely understood.’ …

> Pali: “‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶25] ‘This is the noble truth of the origin of suffering.’ … ‘This noble truth of the origin of suffering should be given up.’ … ‘This noble truth of the origin of suffering has been given up.’ …

> Pali: ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶26] ‘This is the noble truth of the cessation of suffering.’ … ‘This noble truth of the cessation of suffering should be realized.’ … ‘This noble truth of the cessation of suffering has been realized.’ …

> Pali: ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶27] ‘This is the noble truth of the practice that leads to the cessation of suffering.’ … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.”

> Pali: ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.

[¶28] > Pali: Dutiyaṁ.

[¶29] SN 56.13 · Aggregates

> Pali: SN 56.13 · Khandhasutta

[¶30] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

> Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

[¶31] And what is the noble truth of suffering? You should say: ‘The five grasping aggregates’. That is: form, feeling, perception, choices, and consciousness. This is called the noble truth of suffering.

> Pali: Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.

[¶32] And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the noble truth of the origin of suffering.

> Pali: Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.

[¶33] And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the noble truth of the cessation of suffering.

> Pali: Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.

[¶34] And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. These are the four noble truths.

> Pali: Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Imāni kho, bhikkhave, cattāri ariyasaccāni.

[¶35] That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶36] > Pali: Tatiyaṁ.

[¶37] SN 56.14 · Interior Sense Fields

> Pali: SN 56.14 · Ajjhattikāyatanasutta

[¶38] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

> Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

[¶39] And what is the noble truth of suffering? You should say: ‘The six interior sense fields’. What six? The sense fields of the eye, ear, nose, tongue, body, and mind. This is called the noble truth of suffering.

> Pali: Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? ‘Cha ajjhattikāni āyatanānī’tissa vacanīyaṁ. Katamāni cha? Cakkhāyatanaṁ …pe… manāyatanaṁ— idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.

[¶40] And what is the noble truth of the origin of suffering? …

> Pali: Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā— idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.

[¶41] the cessation of suffering? …

> Pali: Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.

[¶42] the practice that leads to the cessation of suffering? It is simply this noble eightfold path …

> Pali: Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Imāni kho, bhikkhave, cattāri ariyasaccāni.

[¶43] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶44] > Pali: Catutthaṁ.

[¶45] SN 56.15 · Remembering (1st)

> Pali: SN 56.15 · Paṭhamadhāraṇasutta

[¶46] “Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha:

> Pali: “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

[¶47] “I do, sir.”

> Pali: “ahaṁ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

[¶48] “How so, mendicant?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti?

[¶49] “Sir, I remember that suffering is the first noble truth you’ve taught; the origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how I remember the four noble truths as you’ve taught them.”

> Pali: “Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi; dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā dutiyaṁ ariyasaccaṁ desitaṁ dhāremi; dukkhanirodhaṁ khvāhaṁ, bhante, bhagavatā tatiyaṁ ariyasaccaṁ desitaṁ dhāremi; dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

[¶50] “Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. The origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how you should remember the four noble truths as I’ve taught them.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; dukkhasamudayaṁ kho, bhikkhu, mayā dutiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; dukkhanirodhaṁ kho, bhikkhu, mayā tatiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. Evaṁ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.

[¶51] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶52] > Pali: Pañcamaṁ.

[¶53] SN 56.16 · Remembering (2nd)

> Pali: SN 56.16 · Dutiyadhāraṇasutta

[¶54] “Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha:

> Pali: “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

[¶55] “I do, sir.”

> Pali: “ahaṁ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

[¶56] “How so, mendicant?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti?

[¶57] “Sir, I remember that suffering is the first noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll deny this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll deny this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’ That is not possible. That’s how I remember the four noble truths as you’ve taught them.”

> Pali: “Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi. Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— netaṁ ṭhānaṁ vijjati. Dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā …pe… dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṁ vadeyya: ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— netaṁ ṭhānaṁ vijjati. Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

[¶58] “Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll deny this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll deny this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’ That is not possible. That’s how you should remember the four noble truths as I’ve taught them.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— netaṁ ṭhānaṁ vijjati. Dukkhasamudayaṁ kho, bhikkhu …pe… dukkhanirodhaṁ kho, bhikkhu …pe… dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṁ vadeyya: ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— netaṁ ṭhānaṁ vijjati. Evaṁ kho tvaṁ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.

[¶59] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶60] > Pali: Chaṭṭhaṁ.

[¶61] SN 56.17 · Ignorance

> Pali: SN 56.17 · Avijjāsutta

[¶62] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶63] “Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶64] “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance. And this is how an ignoramus is defined.

> Pali: “Yaṁ kho, bhikkhu, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotīti.

[¶65] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶66] > Pali: Sattamaṁ.

[¶67] SN 56.18 · Knowledge

> Pali: SN 56.18 · Vijjāsutta

[¶68] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶69] “Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶70] “Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called knowledge. And this is how a knowing one is defined.

> Pali: “Yaṁ kho, bhikkhu, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ— ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotīti.

[¶71] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶72] > Pali: Aṭṭhamaṁ.

[¶73] SN 56.19 · Expressions

> Pali: SN 56.19 · Saṅkāsanasutta

[¶74] “Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of suffering.’ I’ve declared: ‘This is the noble truth of the origin of suffering.’ … I’ve declared: ‘This is the noble truth of the cessation of suffering.’ … I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’

> Pali: “‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, mayā paññattaṁ. Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā: ‘itipidaṁ dukkhaṁ ariyasaccan’ti; idaṁ dukkhasamudayaṁ …pe… idaṁ dukkhanirodhaṁ …pe… ‘idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṁ. Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā: ‘itipidaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti.

[¶75] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶76] > Pali: Navamaṁ.

[¶77] SN 56.20 · Real

> Pali: SN 56.20 · Tathasutta

[¶78] “Mendicants, these four things are real, not unreal, not otherwise. What four? ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ … These four things are real, not unreal, not otherwise.

> Pali: “Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ; ‘ayaṁ dukkhasamudayo’ti tathametaṁ avitathametaṁ anaññathametaṁ; ‘ayaṁ dukkhanirodho’ti tathametaṁ avitathametaṁ anaññathametaṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ— imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni.

[¶79] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶80] > Pali: Dasamaṁ.

[¶81] > Pali: Dhammacakkappavattanavaggo dutiyo.

[¶82] > Pali: Tassuddānaṁ

[¶83] > Pali: Dhammacakkaṁ tathāgataṁ,
khandhā āyatanena ca;
Dhāraṇā ca dve avijjā,
vijjā saṅkāsanā tathāti.

## 97. At the Village of Koṭi · SN 56.21–56.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/97/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/97/#p-N

[¶0] SN 56.21 · At the Village of Koṭi (1st)

> Pali: SN 56.21 · Paṭhamakoṭigāmasutta

[¶1] At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi. There the Buddha addressed the mendicants: “Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.

> Pali: Ekaṁ samayaṁ bhagavā vajjīsu viharati koṭigāme. Tatra kho bhagavā bhikkhū āmantesi: “catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

[¶2] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

> Pali: Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa ariyasaccassa …pe… dukkhanirodhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti.

[¶3] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶4] “Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.

> Pali: “Catunnaṁ ariyasaccānaṁ,
Yathābhūtaṁ adassanā;
Saṁsitaṁ dīghamaddhānaṁ,
Tāsu tāsveva jātisu.

[¶5] But now that these truths have been seen,
the leash to existence is eradicated.
The root of suffering is cut off,
now there’ll be no more future lives.”

> Pali: Tāni etāni diṭṭhāni,
bhavanetti samūhatā;
Ucchinnaṁ mūlaṁ dukkhassa,
natthi dāni punabbhavo”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 56.22 · At the Village of Koṭi (2nd)

> Pali: SN 56.22 · Dutiyakoṭigāmasutta

[¶8] “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶9] There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶10] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶11] “There are those who don’t understand suffering
and suffering’s cause,
and where all suffering
ceases no residue left behind.

> Pali: “Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati.

[¶12] And they do not know the path
that leads to the stilling of suffering.
They lack the heart’s release,
as well as the release by wisdom.
Unable to make an end,
they continue to be reborn and grow old.

> Pali: Tañca maggaṁ na jānanti,
Dukkhūpasamagāminaṁ;
Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.

[¶13] But there are those who understand suffering
and suffering’s cause,
and where all suffering
ceases no residue left behind.

> Pali: Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati.

[¶14] And they understand the path
that leads to the stilling of suffering.
They’re endowed with the heart’s release,
as well as the release by wisdom.
Able to make an end,
they don’t continue to be reborn and grow old.”

> Pali: Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ;
Cetovimuttisampannā,
atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
na te jātijarūpagā”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] SN 56.23 · The Fully Awakened Buddha

> Pali: SN 56.23 · Sammāsambuddhasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. It is because he has truly understood these four noble truths that the Realized One is called ‘the perfected one, the fully awakened Buddha’.

> Pali: Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni. Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisambuddhattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccati.

[¶19] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶20] > Pali: Tatiyaṁ.

[¶21] SN 56.24 · The Perfected Ones

> Pali: SN 56.24 · Arahantasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] “Mendicants, whatever perfected ones, fully awakened Buddhas truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

> Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhiṁsu. Ye hi keci, bhikkhave, anāgatamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhissanti. Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti.

[¶24] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever perfected ones, fully awakened Buddhas truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

> Pali: Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ye hi, keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu …pe… abhisambujjhissanti … abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti.

[¶25] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶26] > Pali: Catutthaṁ.

[¶27] SN 56.25 · The Ending of Defilements

> Pali: SN 56.25 · Āsavakkhayasutta

[¶28] “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.

> Pali: “Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato apassato. Kiñca, bhikkhave, jānato passato āsavānaṁ khayo hoti? ‘Idaṁ dukkhan’ti, bhikkhave, jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhasamudayo’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodho’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.

[¶29] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 56.26 · Friends

> Pali: SN 56.26 · Mittasutta

[¶32] “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the true comprehension of the four noble truths.

> Pali: “Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶33] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the true comprehension of these four noble truths.

> Pali: Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶34] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] SN 56.27 · Real

> Pali: SN 56.27 · Tathasutta

[¶37] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These four noble truths are real, not unreal, not otherwise. That’s why they’re called ‘noble truths’.

> Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni; tasmā ‘ariyasaccānī’ti vuccanti.

[¶38] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶39] > Pali: Sattamaṁ.

[¶40] SN 56.28 · The World

> Pali: SN 56.28 · Lokasutta

[¶41] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. In this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One. That’s why they’re called ‘noble truths’.

> Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo; tasmā ‘ariyasaccānī’ti vuccanti.

[¶42] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶43] > Pali: Aṭṭhamaṁ.

[¶44] SN 56.29 · Should Be Completely Understood

> Pali: SN 56.29 · Pariññeyyasutta

[¶45] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. Of these four noble truths, there is one to be completely understood, one to be given up, one to be realized, and one to be developed.

> Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni. Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ atthi ariyasaccaṁ pariññeyyaṁ, atthi ariyasaccaṁ pahātabbaṁ, atthi ariyasaccaṁ sacchikātabbaṁ, atthi ariyasaccaṁ bhāvetabbaṁ.

[¶46] And which noble truth should be completely understood? The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.

> Pali: Katamañca, bhikkhave, ariyasaccaṁ pariññeyyaṁ? Dukkhaṁ, bhikkhave, ariyasaccaṁ pariññeyyaṁ, dukkhasamudayaṁ ariyasaccaṁ pahātabbaṁ, dukkhanirodhaṁ ariyasaccaṁ sacchikātabbaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbaṁ.

[¶47] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶48] > Pali: Navamaṁ.

[¶49] SN 56.30 · With Gavampati

> Pali: SN 56.30 · Gavampatisutta

[¶50] At one time several mendicants were staying in the land of the Cetīs at Sahajāti. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:

> Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū cetesu viharanti sahañcanike. Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

[¶51] “Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”

> Pali: “yo nu kho, āvuso, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passatī”ti.

[¶52] When they said this, Venerable Gavampati said to those senior mendicants:

> Pali: Evaṁ vutte, āyasmā gavampati thero bhikkhū etadavoca:

[¶53] “Reverends, I have heard and learned this in the presence of the Buddha: ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”

> Pali: “sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti.

[¶54] > Pali: Dasamaṁ.

[¶55] > Pali: Koṭigāmavaggo tatiyo.

[¶56] > Pali: Tassuddānaṁ

[¶57] > Pali: Dve vajjī sammāsambuddho,
arahaṁ āsavakkhayo;
Mittaṁ tathā ca loko ca,
pariññeyyaṁ gavampatīti.

## 98. In a Rosewood Forest · SN 56.31–56.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/98/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/98/#p-N

[¶0] SN 56.31 · In a Rosewood Forest

> Pali: SN 56.31 · Sīsapāvanasutta

[¶1] At one time the Buddha was staying near Kosambī in a rosewood grove. Then the Buddha picked up a few rosewood leaves in his hand and addressed the mendicants: “What do you think, mendicants? Which is more: the few leaves in my hand, or those in the grove above?”

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati sīsapāvane. Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ— yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṁ upari sīsapāvane”ti?

[¶2] “Sir, the few leaves in your hand are a tiny amount. There are far more leaves in the grove above.”

> Pali: “Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni; atha kho etāneva bahutarāni yadidaṁ upari sīsapāvane”ti.

[¶3] “In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount. And why haven’t I explained it? Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I haven’t explained it.

> Pali: “Evameva kho, bhikkhave, etadeva bahutaraṁ yaṁ vo mayā abhiññāya anakkhātaṁ. Kasmā cetaṁ, bhikkhave, mayā anakkhātaṁ? Na hetaṁ, bhikkhave, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati; tasmā taṁ mayā anakkhātaṁ.

[¶4] And what have I explained? I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

> Pali: Kiñca, bhikkhave, mayā akkhātaṁ? ‘Idaṁ dukkhan’ti, bhikkhave, mayā akkhātaṁ, ‘ayaṁ dukkhasamudayo’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodho’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṁ.

[¶5] And why have I explained this? Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I’ve explained it.

> Pali: Kasmā cetaṁ, bhikkhave, mayā akkhātaṁ? Etañhi, bhikkhave, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā taṁ mayā akkhātaṁ.

[¶6] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 56.32 · Acacia Leaves

> Pali: SN 56.32 · Khadirapattasutta

[¶9] “Mendicants, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

> Pali: “Yo, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶10] It’s as if someone were to say: ‘I’ll make a basket out of acacia leaves or pine needles or myrobalan leaves, and use it to carry water or ripe palmyra fruit.’ That is not possible. In the same way, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ khadirapattānaṁ vā saralapattānaṁ vā āmalakapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— netaṁ ṭhānaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶11] But suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

> Pali: Yo ca kho, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶12] It’s as if someone were to say: ‘I’ll make a basket out of lotus leaves or flame-of-the-forest leaves or camel’s foot creeper leaves, and use it to carry water or ripe palmyra fruit.’ That is possible. In the same way, suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ padumapattānaṁ vā palāsapattānaṁ vā māluvapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— ṭhānametaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶13] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] SN 56.33 · A Stick

> Pali: SN 56.33 · Daṇḍasutta

[¶16] “Mendicants, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom and sometimes the top. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶17] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] SN 56.34 · Clothes

> Pali: SN 56.34 · Celasutta

[¶20] “Mendicants, if your clothes or head were on fire, what would you do about it?”

> Pali: “Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti?

[¶21] “Sir, if our clothes or head were on fire, we’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to extinguish it.”

> Pali: “Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.

[¶22] “Mendicants, so long as you have not encompassed the four noble truths, regard your burning head or clothes with equanimity, ignore them, and apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness to truly comprehending the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: “Ādittaṁ, bhikkhave, celaṁ vā sīsaṁ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶23] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶24] > Pali: Catutthaṁ.

[¶25] SN 56.35 · A Hundred Spears

> Pali: SN 56.35 · Sattisatasutta

[¶26] “Mendicants, suppose there was a man with a lifespan of a hundred years. And someone might say to him: ‘Come now, my man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon. And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’

> Pali: “Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. Tamenaṁ evaṁ vadeyya: ‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti.

[¶27] For an earnest gentleman this is sufficient reason to submit.

> Pali: Atthavasikena, bhikkhave, kulaputtena alaṁ upagantuṁ.

[¶28] Why is that? This transmigration has no known beginning. No first point is found of blows by spears, swords, arrows, and axes. Now this may be so. But the comprehension of the four noble truths doesn’t come with pain or sadness, I say. Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro; pubbā koṭi nappaññāyati sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ. Evañcetaṁ, bhikkhave, assa. Na kho panāhaṁ, bhikkhave, saha dukkhena, saha domanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi; api cāhaṁ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶29] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 56.36 · Living Creatures

> Pali: SN 56.36 · Pāṇasutta

[¶32] “Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and make them into stakes. Then they’d impale the large creatures in the ocean on large stakes; the medium-sized creatures on medium-sized stakes; and the small creatures on small stakes. They wouldn’t run out of sizable creatures in the ocean before using up all the grass, sticks, branches, and leaves in the Black Plum Tree Land. There are far more small creatures in the ocean than this, so it wouldn’t be feasible to impale them on stakes. Why is that? Because of the small size of those life-forms. That’s how big the plane of loss is.

> Pali: “Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya; ekajjhaṁ saṁharitvā sūlaṁ kareyya. Sūlaṁ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya. Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu. Atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṁ. Taṁ kissa hetu? Sukhumattā, bhikkhave, attabhāvassa. Evaṁ mahā kho, bhikkhave, apāyo.

[¶33] An individual accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

> Pali: Evaṁ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶34] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] SN 56.37 · The Simile of the Sun (1st)

> Pali: SN 56.37 · Paṭhamasūriyasutta

[¶37] “Mendicants, the dawn is the forerunner and harbinger of the sunrise.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ.

[¶38] In the same way, for a mendicant right view is the forerunner and harbinger of truly comprehending the four noble truths. That mendicant can expect to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

> Pali: Evameva kho, bhikkhave, bhikkhuno catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi. Tassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ: ‘idaṁ dukkhan’ti yathābhūtaṁ pajānissati …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānissati.

[¶39] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶40] > Pali: Sattamaṁ.

[¶41] SN 56.38 · The Simile of the Sun (2nd)

> Pali: SN 56.38 · Dutiyasūriyasutta

[¶42] “Mendicants, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. Day and night aren’t found, nor months and fortnights, nor seasons and years.

> Pali: “Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. Andhatamaṁ tadā hoti andhakāratimisā. Neva tāva rattindivā paññāyanti, na māsaddhamāsā paññāyanti, na utusaṁvaccharā paññāyanti.

[¶43] But when the moon and the sun arise in the world, a great light, a great radiance appears. Darkness no longer prevails. Day and night are found, and months and fortnights, and seasons and years.

> Pali: Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. Neva andhakāratamaṁ tadā hoti na andhakāratimisā. Atha rattindivā paññāyanti, māsaddhamāsā paññāyanti, utusaṁvaccharā paññāyanti.

[¶44] In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. There’s no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them.

> Pali: Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṁ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. Andhatamaṁ tadā hoti andhakāratimisā. Neva tāva catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

[¶45] But when the Realized One arises in the world, a great light, a great radiance appears. Darkness no longer prevails. Then there’s the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. Neva andhatamaṁ tadā hoti na andhakāratimisā. Atha kho catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶46] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶47] > Pali: Aṭṭhamaṁ.

[¶48] SN 56.39 · Indra’s pillar

> Pali: SN 56.39 · Indakhīlasutta

[¶49] “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.

[¶50] Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. Why is that? It’s because the tuft of cotton-wool is so light.

> Pali: Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Taṁ kissa hetu? Lahukattā, bhikkhave, kappāsapicuno.

[¶51] In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they haven’t seen the four noble truths.

> Pali: Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.

[¶52] There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.

[¶53] Suppose there was an iron pillar or an Indra’s pillar with deep foundations, firmly embedded, imperturbable and unshakable. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that Indra’s pillar is firmly embedded, with deep foundations.

> Pali: Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.

[¶54] In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶55] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶56] > Pali: Navamaṁ.

[¶57] SN 56.40 · Looking For a Debate

> Pali: SN 56.40 · Vādatthikasutta

[¶58] “Mendicants, take any mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble.

> Pali: “Yo hi koci, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati.

[¶59] Suppose there was a stone post, sixteen feet long. Eight feet were buried underground, and eight above ground. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that stone post is firmly embedded, with deep foundations.

> Pali: Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko. Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.

[¶60] In the same way, take any mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble. Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶61] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶62] > Pali: Dasamaṁ.

[¶63] > Pali: Sīsapāvanavaggo catuttho.

[¶64] > Pali: Tassuddānaṁ

[¶65] > Pali: Sīsapā khadiro daṇḍo,
celā sattisatena ca;
Pāṇā sūriyūpamā dvedhā,
indakhīlo ca vādinoti.

## 99. A Cliff · SN 56.41–56.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/99/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/99/#p-N

[¶0] SN 56.41 · Speculation About the World

> Pali: SN 56.41 · Lokacintāsutta

[¶1] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi:

[¶2] “Once upon a time, mendicants, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then that person saw an army of four divisions enter a lotus stalk. When he saw this he thought, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

> Pali: “bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Disvānassa etadahosi: ‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

[¶3] Then that person entered the city and informed a large crowd, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

> Pali: Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: ‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

[¶4] ‘But how is it that you’re mad? How have you lost your mind? And what have you seen that doesn’t exist in the world?’

> Pali: ‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? Kiñca loke natthi yaṁ tayā diṭṭhan’ti?

[¶5] ‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then I saw an army of four divisions enter a lotus stalk. That’s why I’m mad, that’s why I’ve lost my mind. And that’s what I’ve seen that doesn’t exist in the world.’

> Pali: ‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. Idañca loke natthi yaṁ mayā diṭṭhan’ti.

[¶6] ‘Well, my man, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

> Pali: ‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. Idañca loke natthi yaṁ tayā diṭṭhan’ti.

[¶7] But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.

> Pali: Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā.

[¶8] So mendicants, don’t speculate about the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Taṁ kissa hetu? Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶9] When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṁ kissa hetu? Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

[¶10] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] SN 56.42 · A Cliff

> Pali: SN 56.42 · Papātasutta

[¶13] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶14] Then the Buddha said to the mendicants, “Come, mendicants, let’s go to Inspiration Peak for the day’s meditation.”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti.

[¶15] “Yes, sir,” they replied. Then the Buddha together with several mendicants went to Inspiration Peak.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena paṭibhānakūṭo tenupasaṅkami.

[¶16] A certain mendicant saw the big cliff there and said to the Buddha, “Sir, that big cliff is really big and scary. Is there any other cliff bigger and scarier than this one?”

> Pali: Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṁ papātaṁ. Disvāna bhagavantaṁ etadavoca: “mahā vatāyaṁ, bhante, papāto subhayānako, bhante, papāto. Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

[¶17] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.

[¶18] “But sir, what is it?”

> Pali: “Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

[¶19] “Mendicant, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they take pleasure in such choices, they continue to make them. Having made choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti, jarāsaṁvattanikesu saṅkhāresu abhiramanti, maraṇasaṁvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiramanti. Te jātisaṁvattanikesu saṅkhāresu abhiratā jarāsaṁvattanikesu saṅkhāresu abhiratā maraṇasaṁvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiratā jātisaṁvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharonti. Te jātisaṁvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṁvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṁvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶20] There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they don’t take pleasure in such choices, they stop making them. Having stopped making choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti. Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti. Te jātisaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṁvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

[¶21] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶22] > Pali: Dutiyaṁ.

[¶23] SN 56.43 · The Great Scorching

> Pali: SN 56.43 · Mahāpariḷāhasutta

[¶24] “Mendicants, there is a hell called ‘The Great Scorching’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste … Whatever touch you feel … Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”

> Pali: “Atthi, bhikkhave, mahāpariḷāho nāma nirayo. Tattha yaṁ kiñci cakkhunā rūpaṁ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṁ; akantarūpaññeva passati no kantarūpaṁ; amanāparūpaññeva passati no manāparūpaṁ. Yaṁ kiñci sotena saddaṁ suṇāti …pe… yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe… yaṁ kiñci manasā dhammaṁ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṁ; akantarūpaññeva vijānāti no kantarūpaṁ; amanāparūpaññeva vijānāti no manāparūpan”ti.

[¶25] When he said this, one of the mendicants said to the Buddha, “Sir, that scorching really is mighty, so very mighty. Is there any other scorching more mighty and terrifying than this one?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho. Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti?

[¶26] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti.

[¶27] “But sir, what is it?”

> Pali: “Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti?

[¶28] “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they burn with the scorching of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… abhiratā …pe… abhisaṅkharonti …pe… abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶29] There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t burn with the scorching of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. Te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… anabhiratā …pe… nābhisaṅkharonti …pe… anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

[¶30] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 56.44 · A Bungalow

> Pali: SN 56.44 · Kūṭāgārasutta

[¶33] “Mendicants, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

> Pali: “Yo hi, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶34] It’s as if someone were to say: ‘Before the lower story of a bungalow is built, I will hoist up the upper story.’ That is not possible. In the same way, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ akaritvā uparimaṁ gharaṁ āropessāmī’ti— netaṁ ṭhānaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶35] But suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

> Pali: Yo ca kho, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶36] It’s as if someone were to say: ‘After the lower story of a bungalow is built, I will hoist up the upper story.’ That is possible. In the same way, suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ karitvā uparimaṁ gharaṁ āropessāmī’ti— ṭhānametaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶37] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] SN 56.45 · Splitting Hairs

> Pali: SN 56.45 · Vālasutta

[¶40] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶41] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. He saw several Licchavi youths practicing archery near the town hall. They were shooting arrows from a distance through a small keyhole, shaft after shaft without missing.

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ.

[¶42] When he saw this he thought, “These Licchavi youths really are trained, so well trained, in that they shoot arrows from a distance through a small keyhole, shaft after shaft without missing.”

> Pali: Disvānassa etadahosi: “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan”ti.

[¶43] Then Ānanda wandered for alms in Vesālī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho āyasmā ānando vesāliṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. Addasaṁ khvāhaṁ, bhante, sambahule licchavikumārake santhāgāre upāsanaṁ karonte dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente poṅkhānupoṅkhaṁ avirādhitaṁ. Disvāna me etadahosi: ‘sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan’”ti.

[¶44] “What do you think, Ānanda? Which is harder and more challenging: to shoot arrows from a distance through a small keyhole, shaft after shaft without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?”

> Pali: “Taṁ kiṁ maññasi, ānanda, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā— yo dūratova sukhumena tāḷacchiggaḷena asanaṁ atipāteyya poṅkhānupoṅkhaṁ avirādhitaṁ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti?

[¶45] “It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.”

> Pali: “Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti.

[¶46] “Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.

> Pali: “Atha kho, ānanda, duppaṭivijjhataraṁ paṭivijjhanti, ye ‘idaṁ dukkhan’ti yathābhūtaṁ paṭivijjhanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ paṭivijjhanti.

[¶47] That’s why you should practice meditation …”

> Pali: Tasmātihānanda, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶48] > Pali: Pañcamaṁ.

[¶49] SN 56.46 · Darkness

> Pali: SN 56.46 · Andhakārasutta

[¶50] “Mendicants, the boundless gloom of interstellar space is so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression.”

> Pali: “Atthi, bhikkhave, lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthamimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁ mahānubhāvānaṁ ābhāya nānubhontī”ti.

[¶51] When he said this, one of the mendicants said to the Buddha, “Sir, that darkness really is mighty, so very mighty. Is there any other darkness more mighty and terrifying than this one?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro. Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?

[¶52] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti.

[¶53] “But sir, what is it?”

> Pali: “Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?

[¶54] “There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

> Pali: “Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… abhiratā …pe… abhisaṅkharonti …pe… abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶55] There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

> Pali: Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… anabhiratā …pe… nābhisaṅkharonti …pe… anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

[¶56] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶57] > Pali: Chaṭṭhaṁ.

[¶58] SN 56.47 · A Yoke With a Hole (1st)

> Pali: SN 56.47 · Paṭhamachiggaḷayugasutta

[¶59] “Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.

[¶60] What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti?

[¶61] “Only after a very long time, sir, if ever.”

> Pali: “Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.

[¶62] “That one-eyed turtle might poke its neck through the hole in that yoke, but in any case it’d be sooner than a fool fallen to the underworld is reborn as a human being, I say.

> Pali: “Khippataraṁ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyya, na tvevāhaṁ, bhikkhave, sakiṁ vinipātagatena bālena manussattaṁ vadāmi.

[¶63] Why is that? Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: Taṁ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶64] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶65] > Pali: Sattamaṁ.

[¶66] SN 56.48 · A Yoke With a Hole (2nd)

> Pali: SN 56.48 · Dutiyachiggaḷayugasutta

[¶67] “Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years.

> Pali: “Seyyathāpi, bhikkhave, ayaṁ mahāpathavī ekodakā assa. Tatra puriso ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.

[¶68] What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti?

[¶69] “It would be an anomaly, sir.”

> Pali: “Adhiccamidaṁ, bhante, yaṁ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti.

[¶70] “That’s how anomalous it is to get reborn as a human being. And that’s how anomalous it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how anomalous it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.

> Pali: “Evaṁ adhiccamidaṁ, bhikkhave, yaṁ manussattaṁ labhati. Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgato loke uppajjati arahaṁ sammāsambuddho. Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgatappavedito dhammavinayo loke dibbati. Tassidaṁ, bhikkhave, manussattaṁ laddhaṁ, tathāgato loke uppanno arahaṁ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati.

[¶71] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶72] > Pali: Aṭṭhamaṁ.

[¶73] SN 56.49 · Sineru, King of Mountains (1st)

> Pali: SN 56.49 · Paṭhamasinerupabbatarājasutta

[¶74] “Mendicants, suppose a person was to place on Sineru, the king of mountains, seven pebbles the size of mung beans.

> Pali: “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.

[¶75] What do you think, mendicants? Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā sinerupabbatarājā”ti?

[¶76] “Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—sinerupabbatarājā; appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.

[¶77] “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶78] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶79] > Pali: Navamaṁ.

[¶80] SN 56.50 · Sineru, King of Mountains (2nd)

> Pali: SN 56.50 · Dutiyasinerupabbatarājasutta

[¶81] “Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds.

> Pali: “Seyyathāpi, bhikkhave, sinerupabbatarājāyaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā.

[¶82] What do you think, mendicants? Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti?

[¶83] “Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ sinerussa pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti.

[¶84] “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶85] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶86] > Pali: Dasamaṁ.

[¶87] > Pali: Papātavaggo pañcamo.

[¶88] > Pali: Tassuddānaṁ

[¶89] > Pali: Cintā papāto pariḷāho,
kūṭaṁ vālandhakāro ca;
Chiggaḷena ca dve vuttā,
sineru apare duveti.

## 100. Comprehension · SN 56.51–56.60

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/100/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/100/#p-N

[¶0] SN 56.51 · A Fingernail

> Pali: SN 56.51 · Nakhasikhāsutta

[¶1] Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?”

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?

[¶2] “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.

[¶3] “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶4] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 56.52 · A Lotus Pond

> Pali: SN 56.52 · Pokkharaṇīsutta

[¶7] “Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it. Then a person would pick up some water on the tip of a blade of grass.

> Pali: “Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. Tato puriso kusaggena udakaṁ uddhareyya.

[¶8] What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā kusaggena ubbhataṁ, yaṁ vā pokkharaṇiyā udakan”ti?

[¶9] “Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—pokkharaṇiyā udakaṁ; appamattakaṁ kusaggena udakaṁ ubbhataṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti.

[¶10] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶11] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] SN 56.53 · Where the Waters Join Together (1st)

> Pali: SN 56.53 · Paṭhamasambhejjasutta

[¶14] “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose a person was to draw two or three drops of water from such a place.

> Pali: “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.

[¶15] What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṁ vā sambhejjaudakan”ti?

[¶16] “Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—saṁbhejjaudakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṁbhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.

[¶17] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶18] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] SN 56.54 · Where the Waters Join Together (2nd)

> Pali: SN 56.54 · Dutiyasambhejjasutta

[¶21] “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose that water dried up and evaporated except two or three drops.

> Pali: “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, taṁ udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.

[¶22] What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā saṁbhejjaudakaṁ parikkhīṇaṁ pariyādinnaṁ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

[¶23] “Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ saṁbhejjaudakaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṁbhejjaudakaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.

[¶24] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶25] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶26] > Pali: Catutthaṁ.

[¶27] SN 56.55 · The Earth (1st)

> Pali: SN 56.55 · Paṭhamamahāpathavīsutta

[¶28] “Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.

[¶29] What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṁ vā mahāpathavī”ti?

[¶30] “Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.

[¶31] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶32] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶33] > Pali: Pañcamaṁ.

[¶34] SN 56.56 · The Earth (2nd)

> Pali: SN 56.56 · Dutiyamahāpathavīsutta

[¶35] “Mendicants, suppose the great earth was worn away and eroded except seven clay balls the size of jujube seeds.

> Pali: “Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā.

[¶36] What do you think, mendicants? Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?

[¶37] “Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth that has been worn away and eroded, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ mahāpathaviyā yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.

[¶38] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶39] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶40] > Pali: Chaṭṭhaṁ.

[¶41] SN 56.57 · The Ocean (1st)

> Pali: SN 56.57 · Paṭhamamahāsamuddasutta

[¶42] “Mendicants, suppose a man was to draw up two or three drops of water from the ocean.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni.

[¶43] What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṁ vā mahāsamudde udakan”ti?

[¶44] “Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāsamudde udakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.

[¶45] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶46] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 56.58 · The Ocean (2nd)

> Pali: SN 56.58 · Dutiyamahāsamuddasutta

[¶49] “Mendicants, suppose the water in the ocean dried up and evaporated except two or three drops.

> Pali: “Seyyathāpi, bhikkhave, mahāsamudde udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.

[¶50] What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā mahāsamudde udakaṁ parikkhīṇaṁ pariyādinnaṁ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

[¶51] “Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ mahāsamudde udakaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.

[¶52] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶53] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶54] > Pali: Aṭṭhamaṁ.

[¶55] SN 56.59 · A Mountain (1st)

> Pali: SN 56.59 · Paṭhamapabbatūpamasutta

[¶56] “Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.

> Pali: “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.

[¶57] What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā, ayaṁ vā himavā pabbatarājā”ti?

[¶58] “Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.

[¶59] “In the same way, for a noble disciple …

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa …pe…

[¶60] That’s why you should practice meditation …”

> Pali: yogo karaṇīyo”ti.

[¶61] > Pali: Navamaṁ.

[¶62] SN 56.60 · A Mountain (2nd)

> Pali: SN 56.60 · Dutiyapabbatūpamasutta

[¶63] “Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds.

> Pali: “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.

[¶64] What do you think, mendicants? Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā himavato pabbatarājassa parikkhīṇaṁ pariyādinnaṁ, yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?

[¶65] “Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ himavato pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṁ pariyādinnaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.

[¶66] “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶67] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] > Pali: Abhisamayavaggo chaṭṭho.

[¶70] > Pali: Tassuddānaṁ

[¶71] > Pali: Nakhasikhā pokkharaṇī,
sambhejja apare duve;
Pathavī dve samuddā dve,
dvemā ca pabbatūpamāti.

## 101. Abbreviated Texts on Raw Grain · SN 56.61–56.69

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/101/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/101/#p-N

[¶0] SN 56.61 · Not Human

> Pali: SN 56.61 · Aññatrasutta

[¶1] Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?”

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?

[¶2] “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.

[¶3] “In the same way, the sentient beings reborn as humans are few, while those not reborn as humans are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: “Evameva kho, bhikkhave, appamattakā te sattā ye manussesu paccājāyanti; atha kho eteva bahutarā sattā ye aññatra manussehi paccājāyanti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶4] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 56.62 · In the Borderlands

> Pali: SN 56.62 · Paccantasutta

[¶7] Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?”

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?

[¶8] “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.

[¶9] “In the same way, the sentient beings reborn in central countries are few, while those reborn in the borderlands, among uneducated foreigners, are many. …”

> Pali: “Evameva kho, bhikkhave, appamattakā te sattā ye majjhimesu janapadesu paccājāyanti; atha kho eteva bahutarā sattā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu …pe….

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 56.63 · Wisdom

> Pali: SN 56.63 · Paññāsutta

[¶12] “… the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pana ariyena paññācakkhunā samannāgatā; atha kho eteva bahutarā sattā ye avijjāgatā sammuḷhā …pe….

[¶13] > Pali: Tatiyaṁ.

[¶14] SN 56.64 · Beer and Wine

> Pali: SN 56.64 · Surāmerayasutta

[¶15] “… the sentient beings who refrain from intoxicants of beer, wine, and liquor, are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye surāmerayamajjappamādaṭṭhānā paṭiviratā; atha kho eteva bahutarā sattā ye surāmerayamajjappamādaṭṭhānā apaṭiviratā …pe….

[¶16] > Pali: Catutthaṁ.

[¶17] SN 56.65 · Born in Water

> Pali: SN 56.65 · Odakasutta

[¶18] “… the sentient beings born on land are few, while those born in water are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye thalajā; atha kho eteva bahutarā sattā ye udakajā. Taṁ kissa hetu …pe….

[¶19] > Pali: Pañcamaṁ.

[¶20] SN 56.66 · Respect Mother

> Pali: SN 56.66 · Matteyyasutta

[¶21] “… the sentient beings who respect their mothers are few, while those who don’t are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye matteyyā; atha kho eteva bahutarā sattā ye amatteyyā …pe….

[¶22] > Pali: Chaṭṭhaṁ.

[¶23] SN 56.67 · Respect Father

> Pali: SN 56.67 · Petteyyasutta

[¶24] “… the sentient beings who respect their fathers are few, while those who don’t are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye petteyyā; atha kho eteva bahutarā sattā ye apetteyyā …pe….

[¶25] > Pali: Sattamaṁ.

[¶26] SN 56.68 · Respect Ascetics

> Pali: SN 56.68 · Sāmaññasutta

[¶27] “… the sentient beings who respect ascetics are few, while those who don’t are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye sāmaññā; atha kho eteva bahutarā sattā ye asāmaññā …pe….

[¶28] > Pali: Aṭṭhamaṁ.

[¶29] SN 56.69 · Respect Brahmins

> Pali: SN 56.69 · Brahmaññasutta

[¶30] “… the sentient beings who respect brahmins are few, while those who don’t are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye brahmaññā; atha kho eteva bahutarā sattā ye abrahmaññā …pe….

[¶31] > Pali: Navamaṁ.

## 102. Abbreviated Texts on Raw Grain · SN 56.72–56.79

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/102/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/102/#p-N

[¶0] SN 56.72 · Stealing

> Pali: SN 56.72 · Adinnādānasutta

[¶1] “… the sentient beings who refrain from stealing are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye adinnādānā paṭiviratā; atha kho eteva bahutarā sattā ye adinnādānā appaṭiviratā …pe….

[¶2] > Pali: Dutiyaṁ.

[¶3] SN 56.73 · Sexual Misconduct

> Pali: SN 56.73 · Kāmesumicchācārasutta

[¶4] “… the sentient beings who refrain from sexual misconduct are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye kāmesumicchācārā paṭiviratā; atha kho eteva bahutarā sattā ye kāmesumicchācārā appaṭiviratā …pe….

[¶5] > Pali: Tatiyaṁ.

[¶6] SN 56.74 · Lying

> Pali: SN 56.74 · Musāvādasutta

[¶7] “… the sentient beings who refrain from lying are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye musāvādā paṭiviratā; atha kho eteva bahutarā sattā ye musāvādā appaṭiviratā …pe….

[¶8] > Pali: Catutthaṁ.

[¶9] SN 56.75 · Backbiting

> Pali: SN 56.75 · Pesuññasutta

[¶10] “… the sentient beings who refrain from backbiting are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pisuṇāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pisuṇāya vācāya appaṭiviratā …pe….

[¶11] > Pali: Pañcamaṁ.

[¶12] SN 56.76 · Harsh Speech

> Pali: SN 56.76 · Pharusavācāsutta

[¶13] “… the sentient beings who refrain from harsh speech are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pharusāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pharusāya vācāya appaṭiviratā …pe….

[¶14] > Pali: Chaṭṭhaṁ.

[¶15] SN 56.77 · Nonsense

> Pali: SN 56.77 · Samphappalāpasutta

[¶16] “… the sentient beings who refrain from talking nonsense are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye samphappalāpā paṭiviratā; atha kho eteva bahutarā sattā ye samphappalāpā appaṭiviratā …pe….

[¶17] > Pali: Sattamaṁ.

[¶18] SN 56.78 · Plants

> Pali: SN 56.78 · Bījagāmasutta

[¶19] “… the sentient beings who refrain from injuring plants and seeds are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye bījagāmabhūtagāmasamārambhā paṭiviratā; atha kho eteva bahutarā sattā ye bījagāmabhūtagāmasamārambhā appaṭiviratā …pe….

[¶20] > Pali: Aṭṭhamaṁ.

[¶21] SN 56.79 · Food at the Wrong Time

> Pali: SN 56.79 · Vikālabhojanasutta

[¶22] “… the sentient beings who refrain from food at the wrong time are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye vikālabhojanā paṭiviratā; atha kho eteva bahutarā sattā ye vikālabhojanā appaṭiviratā …pe….

[¶23] > Pali: Navamaṁ.

## 103. Abbreviated Texts on Raw Grain · SN 56.81–56.89

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/103/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/103/#p-N

[¶0] SN 56.81 · Dancing and Singing

> Pali: SN 56.81 · Naccagītasutta

[¶1] … “… the sentient beings who refrain from seeing shows of dancing, singing, and music are few, while those who don’t refrain are many …”

> Pali: …. “Evameva kho, bhikkhave, appakā te sattā ye naccagītavāditavisūkadassanā paṭiviratā; atha kho eteva bahutarā sattā ye naccagītavāditavisūkadassanā appaṭiviratā. Taṁ kissa hetu …pe….

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 56.82 · High Beds

> Pali: SN 56.82 · Uccāsayanasutta

[¶4] “… the sentient beings who refrain from high and luxurious beds are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye uccāsayanamahāsayanā paṭiviratā; atha kho eteva bahutarā sattā ye uccāsayanamahāsayanā appaṭiviratā …pe….

[¶5] > Pali: Dutiyaṁ.

[¶6] SN 56.83 · Gold and Currency

> Pali: SN 56.83 · Jātarūparajatasutta

[¶7] “… the sentient beings who refrain from receiving gold and currency are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye jātarūparajatapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye jātarūparajatapaṭiggahaṇā appaṭiviratā …pe….

[¶8] > Pali: Tatiyaṁ.

[¶9] SN 56.84 · Raw Grain

> Pali: SN 56.84 · Āmakadhaññasutta

[¶10] “… the sentient beings who refrain from receiving raw grain are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye āmakadhaññapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye āmakadhaññapaṭiggahaṇā appaṭiviratā …pe….

[¶11] > Pali: Catutthaṁ.

[¶12] SN 56.85 · Raw Meat

> Pali: SN 56.85 · Āmakamaṁsasutta

[¶13] “… the sentient beings who refrain from receiving raw meat are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye āmakamaṁsapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye āmakamaṁsapaṭiggahaṇā appaṭiviratā …pe….

[¶14] > Pali: Pañcamaṁ.

[¶15] SN 56.86 · Women and Girls

> Pali: SN 56.86 · Kumārikasutta

[¶16] “… the sentient beings who refrain from receiving women and girls are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye itthikumārikapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye itthikumārikapaṭiggahaṇā appaṭiviratā …pe….

[¶17] > Pali: Chaṭṭhaṁ.

[¶18] SN 56.87 · Bondservants

> Pali: SN 56.87 · Dāsidāsasutta

[¶19] “… the sentient beings who refrain from receiving male and female bondservants are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye dāsidāsapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye dāsidāsapaṭiggahaṇā appaṭiviratā …pe….

[¶20] > Pali: Sattamaṁ.

[¶21] SN 56.88 · Goats and Sheep

> Pali: SN 56.88 · Ajeḷakasutta

[¶22] “… the sentient beings who refrain from receiving goats and sheep are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye ajeḷakapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye ajeḷakapaṭiggahaṇā appaṭiviratā …pe….

[¶23] > Pali: Aṭṭhamaṁ.

[¶24] SN 56.89 · Chickens and Pigs

> Pali: SN 56.89 · Kukkuṭasūkarasutta

[¶25] “… the sentient beings who refrain from receiving chickens and pigs are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye kukkuṭasūkarapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye kukkuṭasūkarapaṭiggahaṇā appaṭiviratā …pe….

[¶26] > Pali: Navamaṁ.

## 104. Abbreviated Texts on Raw Grain · SN 56.91–56.96–101

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/104/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/104/#p-N

[¶0] SN 56.91 · Fields and Land

> Pali: SN 56.91 · Khettavatthusutta

[¶1] “… the sentient beings who refrain from receiving fields and land are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye khettavatthupaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye khettavatthupaṭiggahaṇā appaṭiviratā …pe….

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 56.92 · Buying and Selling

> Pali: SN 56.92 · Kayavikkayasutta

[¶4] “… the sentient beings who refrain from buying and selling are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye kayavikkayā paṭiviratā; atha kho eteva bahutarā sattā ye kayavikkayā appaṭiviratā …pe….

[¶5] > Pali: Dutiyaṁ.

[¶6] SN 56.93 · Errands

> Pali: SN 56.93 · Dūteyyasutta

[¶7] “… the sentient beings who refrain from running errands and messages are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye dūteyyapahiṇagamanānuyogā paṭiviratā; atha kho eteva bahutarā sattā ye dūteyyapahiṇagamanānuyogā appaṭiviratā …pe….

[¶8] > Pali: Tatiyaṁ.

[¶9] SN 56.94 · False Weights

> Pali: SN 56.94 · Tulākūṭasutta

[¶10] “… the sentient beings who refrain from falsifying weights, metals, or measures are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye tulākūṭakaṁsakūṭamānakūṭā paṭiviratā; atha kho eteva bahutarā sattā ye tulākūṭakaṁsakūṭamānakūṭā appaṭiviratā …pe….

[¶11] > Pali: Catutthaṁ.

[¶12] SN 56.95 · Bribery

> Pali: SN 56.95 · Ukkoṭanasutta

[¶13] “… the sentient beings who refrain from bribery, fraud, cheating, and duplicity are few, while those who don’t refrain are many. …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye ukkoṭanavañcananikatisāciyogā paṭiviratā; atha kho eteva bahutarā sattā ye ukkoṭanavañcananikatisāciyogā appaṭiviratā …pe….

[¶14] > Pali: Pañcamaṁ.

[¶15] SN 56.96–101 · Mutilation, Etc.

> Pali: SN 56.96–101 · Chedanādisutta

[¶16] “… the sentient beings who refrain from mutilation, murder, abduction, banditry, plunder, and violence are few, while those who don’t refrain are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā paṭiviratā; atha kho eteva bahutarā sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā appaṭiviratā. Taṁ kissa hetu? Adiṭṭhattā bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶17] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶18] > Pali: Ekādasamaṁ.

[¶19] > Pali: Catutthaāmakadhaññapeyyālavaggo dasamo.

[¶20] > Pali: Tassuddānaṁ

[¶21] > Pali: Khettaṁ kāyaṁ dūteyyañca,
tulākūṭaṁ ukkoṭanaṁ;
Chedanaṁ vadhabandhanaṁ,
viparālopaṁ sāhasanti.

## 105. Abbreviated Texts on Five Destinations · SN 56.103–56.131

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/105/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/105/#p-N

[¶0] SN 56.103 · Passing Away as Humans and Reborn as Animals

> Pali: SN 56.103 · Manussacutitiracchānasutta

[¶1] “… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā tiracchānayoniyā paccājāyanti …pe….

[¶2] > Pali: Dutiyaṁ.

[¶3] SN 56.104 · Passing Away as Humans and Reborn as Ghosts

> Pali: SN 56.104 · Manussacutipettivisayasutta

[¶4] “… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the ghost realm are many …”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā pettivisaye paccājāyanti …pe….

[¶5] > Pali: Tatiyaṁ.

[¶6] SN 56.105–107 · Passing Away as Humans and Reborn as Gods

> Pali: SN 56.105–107 · Manussacutidevanirayādisutta

[¶7] “… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶8] > Pali: Chaṭṭhaṁ.

[¶9] SN 56.108–110 · Passing Away as Gods and Reborn as Gods

> Pali: SN 56.108–110 · Devacutinirayādisutta

[¶10] “… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶11] > Pali: Navamaṁ.

[¶12] SN 56.111–113 · Dying as Gods and Reborn as Humans

> Pali: SN 56.111–113 · Devamanussanirayādisutta

[¶13] “… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶14] > Pali: Dvādasamaṁ.

[¶15] SN 56.114–116 · Dying in Hell and Reborn as Humans

> Pali: SN 56.114–116 · Nirayamanussanirayādisutta

[¶16] “… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶17] > Pali: Pannarasamaṁ.

[¶18] SN 56.117–119 · Dying in Hell and Reborn as Gods

> Pali: SN 56.117–119 · Nirayadevanirayādisutta

[¶19] “… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶20] > Pali: Aṭṭhārasamaṁ.

[¶21] SN 56.120–122 · Dying as Animals and Reborn as Humans

> Pali: SN 56.120–122 · Tiracchānamanussanirayādisutta

[¶22] “… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶23] > Pali: Ekavīsatimaṁ.

[¶24] SN 56.123–125 · Dying as Animals and Reborn as Gods

> Pali: SN 56.123–125 · Tiracchānadevanirayādisutta

[¶25] “… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶26] > Pali: Catuvīsatimaṁ.

[¶27] SN 56.126–128 · Dying as Ghosts and Reborn as Humans

> Pali: SN 56.126–128 · Pettimanussanirayādisutta

[¶28] “… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe….

[¶29] > Pali: Sattavīsatimaṁ.

[¶30] SN 56.129–130 · Dying as Ghosts and Reborn as Gods

> Pali: SN 56.129–130 · Pettidevanirayādisutta

[¶31] “… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell are many.”

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti …pe…

[¶32] “… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the animal realm are many.”

> Pali: evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā tiracchānayoniyā paccājāyanti …pe….

[¶33] > Pali: Ekūnatiṁsatimaṁ.

[¶34] SN 56.131 · Dying as Ghosts and Reborn as Ghosts

> Pali: SN 56.131 · Pettidevapettivisayasutta

[¶35] “… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the ghost realm are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

> Pali: … “Evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā pettivisaye paccājāyanti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶36] That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶37] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶38] > Pali: Tiṁsatimaṁ.

[¶39] > Pali: Pañcagatipeyyālavaggo ekādasamo.

[¶40] > Pali: Tassuddānaṁ

[¶41] > Pali: Manussato cutā chāpi,
devā cutā nirayato;
Tiracchānapettivisayā,
tiṁsamatto gativaggoti.

[¶42] The Linked Discourses on the Truths, the twelfth section.

> Pali: Saccasaṁyuttaṁ dvādasamaṁ.

[¶43] > Pali: Mahāvaggo pañcamo.

[¶44] > Pali: Tassuddānaṁ

[¶45] > Pali: Maggabojjhaṅgaṁ satiyā,
indriyaṁ sammappadhānaṁ;
Baliddhipādānuruddhā,
jhānānāpānasaṁyutaṁ;
Sotāpatti saccañcāti,
mahāvaggoti vuccatīti.

[¶46] The Great Book is finished.

> Pali: Mahāvaggasaṁyuttapāḷi niṭṭhitā.

[¶47] The Linked Discourses are complete.

> Pali: Saṁyuttanikāyo samatto.