Old Age · SN 48.41–48.50

SN 48.41 · Old Age

SN 48.41 · Jarādhammasutta

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.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṁ otāpayamāno.

Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṁ etadavoca:

“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.”

“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.

“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.”

“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.

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

Idamavoca bhagavā. Idaṁ vatvā ca sugato athāparaṁ etadavoca satthā:

“Curse this wretched old age,which makes you so ugly.That’s how much this delightful puppetis ground down by old age.

“Dhī taṁ jammi jare atthu,dubbaṇṇakaraṇī jare;Tāva manoramaṁ bimbaṁ,jarāya abhimadditaṁ.

Even if you live for a hundred years,you’ll still end up dying.Death spares no one,but crushes all underfoot.”

Yopi vassasataṁ jīve,sopi maccuparāyaṇo;Na kiñci parivajjeti,sabbamevābhimaddatī”ti.

SN 48.42 · The Brahmin Uṇṇābha

SN 48.42 · Uṇṇābhabrāhmaṇasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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:

Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo bhagavantaṁ etadavoca:

“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?”

“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?

“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.”

“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.

“But worthy Gotama, what does the mind have recourse to?”

“Manassa pana, bho gotama, kiṁ paṭisaraṇan”ti?

“The mind has recourse to mindfulness.”

“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.

“But what does mindfulness have recourse to?”

“Satiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?

“Mindfulness has recourse to freedom.”

“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.

“But what does freedom have recourse to?”

“Vimuttiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?

“Freedom has recourse to extinguishment.”

“Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti.

“But what does extinguishment have recourse to?”

“Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti?

“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.”

“Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.

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.

Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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?”

Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?

“On the western wall, sir.”

“Pacchimāyaṁ, bhante, bhittiyan”ti.

“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.”

“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.

SN 48.43 · At Sāketa

SN 48.43 · Sāketasutta

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?”

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?

“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.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti …pe…

“Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

“Atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.”

Pañcannaṁ, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

SN 48.44 · At the Eastern Gate

SN 48.44 · Pubbakoṭṭhakasutta

So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbakoṭṭhake. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

“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?”

“saddahasi tvaṁ, sāriputta— saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyaṇaṁ amatapariyosānan”ti?

“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.”

“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.

“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.”

“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.

SN 48.45 · At the Eastern Monastery (1st)

SN 48.45 · Paṭhamapubbārāmasutta

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”’?”

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?

“Our teachings are rooted in the Buddha. …”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…

“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.”’”

“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.

SN 48.46 · At the Eastern Monastery (2nd)

SN 48.46 · Dutiyapubbārāmasutta

The same setting.

Taṁyeva nidānaṁ.

“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”’?”

“Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

“Our teachings are rooted in the Buddha. …”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…

“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.

“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.

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.”’”

Imesaṁ kho, bhikkhave, dvinnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

SN 48.47 · At the Eastern Monastery (3rd)

SN 48.47 · Tatiyapubbārāmasutta

The same setting.

Taṁyeva nidānaṁ.

“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”’?”

“Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

“Our teachings are rooted in the Buddha. …”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…

“A mendicant must develop and cultivate four faculties so that they can declare enlightenment. What four? The faculties of energy, mindfulness, immersion, and wisdom.

“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—

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.”’”

Imesaṁ kho, bhikkhave, catunnaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

SN 48.48 · At the Eastern Monastery (4th)

SN 48.48 · Catutthapubbārāmasutta

The same setting.

Taṁyeva nidānaṁ.

“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”’?”

“Katinaṁ nu kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

“Our teachings are rooted in the Buddha. …”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…

“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.

“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—

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.”’”

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

SN 48.49 · About Bhāradvāja the Alms-Gatherer

SN 48.49 · Piṇḍolabhāradvājasutta

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

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.’”

Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī”ti.

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?”

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?

“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.”’

“Tiṇṇannaṁ kho, bhikkhave, indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti.

What three? The faculties of mindfulness, immersion, and wisdom.

Katamesaṁ tiṇṇannaṁ? Satindriyassa, samādhindriyassa, paññindriyassa—

It’s because Bhāradvāja the Alms-Gatherer has developed and cultivated these three faculties that he declares enlightenment.

Imesaṁ kho, bhikkhave, tiṇṇannaṁ indriyānaṁ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmīti.

What’s the culmination of these three faculties? They culminate in ending. In the ending of what? Of rebirth, old age, and death.

Imāni ca, bhikkhave, tīṇindriyāni kimantāni? Khayantāni. Kissa khayantāni? Jātijarāmaraṇassa.

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.”’”

‘Jātijarāmaraṇaṁ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

SN 48.50 · At Āpaṇa

SN 48.50 · Āpaṇasutta

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:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati āpaṇaṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

“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?”

“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?

“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.

“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

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.

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.

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.

Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṁ.

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.

Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. Yo hissa, bhante, samādhi tadassa samādhindriyaṁ.

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.

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.

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.”

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.

“Good, good, Sāriputta!

“Sādhu sādhu, sāriputta.

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. …”

Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

The Buddha then repeated Sāriputta’s answer word for word.

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.