THE BOOK OF THE ONES

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One

I. OBSESSION OF THE MIND

1 (1)

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

2“Venerable sir!” those bhikkhus replied. The Blessed One said this:

3“Bhikkhus, I do not see even one other form that so obsesses the mind¹⁷Here and elsewhere I render the Pāli idiom cittaṃ pariyādāya tiṭṭhati simply as “[it] obsesses the mind.” Literally, it would be rendered “having overcome the mind, [it] remains [there].” of a man as the form of a woman. The form of a woman obsesses the mind of a man.”

2 (2)

4“Bhikkhus, I do not see even one other sound that so obsesses the mind of a man as the sound of a woman. The sound of a woman obsesses the mind of a man.”

3 (3)

5“Bhikkhus, I do not see even one other odor that so obsesses the mind of a man as the odor of a woman. The odor of a woman obsesses the mind of a man.”¹⁸Mp: “The bodily odor of a woman is foul (duggandha), but what is intended here is the odor that comes from her body due to ointments, etc.” [2]

4 (4)

6“Bhikkhus, I do not see even one other taste that so obsesses the mind of a man as the taste of a woman. The taste of a woman obsesses the mind of a man.”¹⁹Mp: “The taste of a woman is the taste of her lips, saliva, etc., and the taste of the porridge and rice, etc., she gives to her husband. Many beings meet disaster after receiving sweets from a woman.”

5 (5)

7“Bhikkhus, I do not see even one other touch that so obsesses the mind of a man as the touch of a woman. The touch of a woman obsesses the mind of a man.”²⁰Mp: “Because of the different inclinations and underlying tendencies of beings, the Buddha mentions each of the [five sense objects] such as forms, saying: ‘I do not see anything like this.’ When a man esteems form, the form of a woman obsesses and impedes him—binds, captivates, deludes, and confuses him; but not so the other sense objects such as sounds. So too, sound but not form captivates one who esteems sound, etc. For some people, only one sense object obsesses the mind; for others, two objects—or three, four, or five objects—obsess them. Thus these five suttas are expounded because of the five kinds of esteem [for different sense objects].”

6 (6)²¹Mp: “It is not only men who esteem the five sense objects but women too. Therefore the next five suttas are formulated with women as the subject.”

8“Bhikkhus, I do not see even one other form that so obsesses the mind of a woman as the form of a man. The form of a man obsesses the mind of a woman.”

7 (7)

9“Bhikkhus, I do not see even one other sound that so obsesses the mind of a woman as the sound of a man. The sound of a man obsesses the mind of a woman.”

8 (8)

10“Bhikkhus, I do not see even one other odor that so obsesses the mind of a woman as the odor of a man. The odor of a man obsesses the mind of a woman.”

9 (9)

11“Bhikkhus, I do not see even one other taste that so obsesses the mind of a woman as the taste of a man. The taste of a man obsesses the mind of a woman.”

10 (10)

12“Bhikkhus, I do not see even one other touch that so obsesses the mind of a woman as the touch of a man. The touch of a man obsesses the mind of a woman.” [3]

II. ABANDONING THE HINDRANCES²²This series of suttas posits connections between the five hindrances and their principal conditions. In this respect, the suttas are similar to the sections of SN 46:2, V 64–65, and SN 46:51, V 102–3, on the nourishment of the five hindrances. For more on the five hindrances in AN, see 5:23, 5:51, 5:52, 5:193.

11 (1)

13“Bhikkhus, I do not see even one other thing on account of which unarisen sensual desire arises and arisen sensual desire increases and expands so much as the mark of the attractive.²³Subhanimitta. Mp: “The mark of the attractive is an object that is a basis for lust.” Mp cites various uses of the word nimitta: as a condition (paccaya), a cause (kāraṇa), concentration (samādhi), and insight (vipassanā). Here it means “an agreeable object that is a basis for lust” (rāgaṭṭhāniyo iṭṭhārammaṇadhammo). Mp glosses ayoniso manasikaroto with anupāyena manasikarontassa (“for one who attends unskillfully”) and cites the definition of “careless attention” (ayoniso manasikāra) at Vibh 373 (Be §936): “Careless attention is deviant attention, which takes the impermanent to be permanent, suffering to be happiness, what is non-self to be self, and the unattractive to be attractive. Or it is the mental turning, advertence, leaning, consideration, attention [to an object] in a way that runs contrary to the [four noble] truths.” It seems to me doubtful that this explanation of ayoniso manasikāra will hold for all applications of the term in the Nikāyas. Even in the following sutta, on the arising and increase of ill will, it is questionable that attending carelessly to “the mark of the repulsive” can be subsumed under any of the four distortions in the definition at Vibh 373. For one who attends carelessly to the mark of the attractive, unarisen sensual desire arises and arisen sensual desire increases and expands.”

12 (2)

14“Bhikkhus, I do not see even one other thing on account of which unarisen ill will arises and arisen ill will increases and expands so much as the mark of the repulsive.²⁴Paṭighanimitta. Mp: “This denotes a disagreeable mark; it is a designation for aversion (repulsion) and for a repulsive object” (aniṭṭhaṃ nimittaṃ; paṭighassapi paṭighassārammaṇassapi etaṃ adhivacanaṃ). Interestingly, Mp continues with a citation from “the commentary”: “For it is said in the commentary: ‘The mark of the repulsive is aversion (repulsion) and a repulsive object’” (vuttampi c’etaṃ aṭṭhakathāyaṃ paṭighampi paṭighanimittaṃ, paṭighārammaṇopi dhammo paṭighanimittan ti). Mp-ṭ identifies “the commentary” as “the Great Commentary” (mahā aṭṭhakathā), one of the ancient Sinhala commentaries that Buddhaghosa used as the source for his own commentaries. These ancient commentaries are no longer extant, but this allusion makes it clear that Buddhaghosa worked with sources and did not write original compositions. For one who attends carelessly to the mark of the repulsive, unarisen ill will arises and arisen ill will increases and expands.”

13 (3)

15“Bhikkhus, I do not see even one other thing on account of which unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand so much as discontent, lethargy, lazy stretching, drowsiness after meals, and sluggishness of mind.²⁵These terms are defined at Vibh 352 (Be §§856–860). For one with a sluggish mind, unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand.”

14 (4)

16“Bhikkhus, I do not see even one other thing on account of which unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand so much as an unsettled mind.²⁶Avūpasantacittassa. Mp: “A mind not settled by jhāna or insight.” For one with an unsettled mind, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand.” [4]

15 (5)

17“Bhikkhus, I do not see even one other thing on account of which unarisen doubt arises and arisen doubt increases and expands so much as careless attention.²⁷Mp cites Dhs 205 (Be §1167) for a definition of the hindrance of doubt (vicikicchānīvaraṇa) as doubt about the Buddha, the Dhamma, the Saṅgha, and the training (see too 5:205). For one who attends carelessly, unarisen doubt arises and arisen doubt increases and expands.”

16 (6)²⁸This series, 1:16–20, corresponds to SN 46:51 §3, V 105–6, on the “denourishment” or removal of the five hindrances.

18“Bhikkhus, I do not see even one other thing on account of which unarisen sensual desire does not arise and arisen sensual desire is abandoned so much as the mark of the unattractive.²⁹0Mp identifies the “mark of the unattractive” (asubhanimitta) with the first jhāna arisen on the basis of any of the ten unattractive objects (dasasu asubhesu uppannaṃ sārammaṇaṃ paṭhamajjhānaṃ). This explanation relies on the Vism scheme, which takes the asubha objects to be corpses in stages of decomposition (see Vism 178–93, Ppn 6.1–80). While we do find meditation on decaying corpses in the Nikāyas (see below at 1:480–84), more typically the suttas explain the perception of the unattractive (asubhasaññā) as meditation on the thirty-one components of the body (increased to thirty-two in later works by adding the brain). See, for example, 10:60 §3, on the perception of unattractiveness. This perception occurs among a group of five meditation subjects that culminate in the deathless (5:61), that lead to nibbāna (5:69) and to the destruction of the taints (5:70), and that bring liberation of mind and liberation by wisdom (5:71). At 7:49 §1, the perception of unattractiveness is recommended as the antidote to sexual desire, and at 9:1 §6 and 9:3 §6 it is prescribed for the abandoning of lust. For one who attends carefully to the mark of the unattractive, unarisen sensual desire does not arise and arisen sensual desire is abandoned.”³⁰In line with the commentary to the Satipaṭṭhāna Sutta (at Sv III 778–82, Ps I 282–86), Mp enumerates six things that lead to the abandoning of each of the five hindrances. The six that lead to the abandoning of sensual desire are: learning an unattractive object, meditation on an unattractive object, guarding the doors of the sense faculties, moderation in eating, good friendship, and suitable conversation.

17 (7)

19“Bhikkhus, I do not see even one other thing on account of which unarisen ill will does not arise and arisen ill will is abandoned so much as the liberation of the mind by loving-kindness.³¹Mettācetovimutti. Mp: “Loving-kindness pervades all beings with [the wish for] their welfare. Since the mind associated with it is liberated from the opposed states such as the hindrances, it is called liberation of mind (cetovimutti). Specifically, this ‘liberation of mind’ is liberated from obsession by ill will. Here, what is intended by ‘liberation of mind’ is absorption (appanā) by three or four jhānas [depending on whether the fourfold or fivefold scheme of jhānas is used].” Mp-ṭ: “[This is said] because there is no thorough liberating [of the mind] by loving-kindness until one attains absorption.” At 6:13 §1 loving-kindness is taught as the escape from ill will. At 9:1 §7 and 9:3 §7, it is recommended for abandoning ill will. 8:63 §1 teaches different approaches to developing the liberation of the mind by loving-kindness, and 8:1 and 11:15 explain, respectively, eight and eleven benefits of mastering the liberation of the mind by loving-kindness. The fourfold scheme of jhānas is typical of the Nikāyas; the fivefold scheme appears in the Abhidhamma by dividing the second jhāna into two: the second with examination but without thought, the third without thought and examination. For one who attends carefully to the liberation of the mind by loving-kindness, unarisen ill will does not arise and arisen ill will is abandoned.”³²Mp mentions six things that lead to the abandoning of ill will: learning the meditation on loving-kindness, cultivating meditation on loving-kindness, reviewing ownership of kamma, abundant reflection, good friendship, and suitable conversation. On “reviewing ownership of kamma,” Mp says that one should reflect thus: “If you get angry with another person, what can you do? Can you destroy his virtuous behavior, etc.? Didn’t you come into this world on account of your own kamma and won’t you depart through your own kamma? Getting angry with another person is like taking hold of a hot flameless coal or an iron stake smeared with excrement in order to strike someone. If he gets angry with you, what can he do? Can he destroy your virtuous behavior, etc.? Didn’t he come into this world on account of his own kamma and won’t he depart through his own kamma? Just like an offering of a cake that is refused, or like a fist full of dust thrown against the wind, his anger will remain with him.” For more ways of overcoming anger, see Vism 298–306, Ppn 9:14–39.

18 (8)

20“Bhikkhus, I do not see even one other thing on account of which unarisen dullness and drowsiness do not arise and arisen dullness and drowsiness are abandoned so much as the element of instigation, the element of persistence, the element of exertion.³³Ārambhadhātu, nikkamadhātu, parakkamadhātu. Mp explains these as three successively more powerful degrees of energy. For one who has aroused energy, unarisen dullness and drowsiness do not arise and arisen dullness and drowsiness are abandoned.”³⁴Mp mentions six other things that lead to the abandoning of dullness and drowsiness: moderation in food, change of posture, the perception of light, living out in the open, good friendship, and suitable conversation. For moderation in food, Mp (in line with other commentaries) suggests that when one still has room for four or five more mouthfuls, one should stop eating and drink water.

19 (9)

21“Bhikkhus, I do not see even one other thing on account of which unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned so much as pacification of the mind.³⁵Vūpasantacittassa. Mp: “A mind pacified by jhāna or by insight.” For one with a pacified mind, unarisen restlessness and remorse do not arise and arisen restlessness and remorse are abandoned.”³⁶Mp: “Six other things lead to the abandoning of restlessness and remorse: much learning, asking questions, being skilled in the Vinaya, approaching elder monks, good friendship, and suitable conversation.”

20 (10)

22“Bhikkhus, I do not see even one other thing [5] on account of which unarisen doubt does not arise and arisen doubt is abandoned so much as careful attention.³⁷This is an abridgment. SN 46:51 §3, V 106,9–15, says that the “denourishment” of doubt occurs “by giving careful attention to wholesome and unwholesome qualities, blamable and blameless qualities, inferior and superior qualities, dark and bright qualities with their counterparts.” For one who attends carefully, unarisen doubt does not arise and arisen doubt is abandoned.”³⁸Mp: “Six other things lead to the abandoning of doubt: much learning, asking questions, skill in the Vinaya, abundant resolve (that is, trust and faith in the Three Jewels), good friendship, and suitable conversation.”

III. UNWIELDY

21 (1)

23“Bhikkhus, I do not see even one other thing that when undeveloped is so unwieldy as the mind. An undeveloped mind is unwieldy.”

22 (2)

24“Bhikkhus, I do not see even one other thing that when developed is so wieldy as the mind. A developed mind is wieldy.”

23 (3)

25“Bhikkhus, I do not see even one other thing that when undeveloped leads to such great harm as the mind. An undeveloped mind leads to great harm.”

24 (4)

26“Bhikkhus, I do not see even one other thing that when developed leads to such great good as the mind. A developed mind leads to great good.”

25 (5)

27“Bhikkhus, I do not see even one other thing that, when undeveloped and unmanifested,³⁹Apātubhūtaṃ. As I understand it, this statement is saying that the mind’s potential has not yet become manifest, has not been tapped and applied. leads to such great harm as the mind. The mind, when undeveloped and unmanifested, leads to great harm.”

26 (6)

28“Bhikkhus, I do not see even one other thing [6] that, when developed and manifested, leads to such great good as the mind. The mind, when developed and manifested, leads to great good.”

27 (7)

29“Bhikkhus, I do not see even one other thing that, when undeveloped and uncultivated, leads to such great harm as the mind. The mind, when undeveloped and uncultivated, leads to great harm.”

28 (8)

30“Bhikkhus, I do not see even one other thing that, when developed and cultivated, leads to such great good as the mind. The mind, when developed and cultivated, leads to great good.”

29 (9)

31“Bhikkhus, I do not see even one other thing that, when undeveloped and uncultivated, brings such suffering as the mind. The mind, when undeveloped and uncultivated, brings suffering.”

30 (10)

32“Bhikkhus, I do not see even one other thing that, when developed and cultivated, brings such happiness as the mind. The mind, when developed and cultivated, brings happiness.”

IV. UNTAMED

31 (1)

33“Bhikkhus, I do not see even one other thing that when untamed leads to such great harm as the mind. An untamed mind leads to great harm.”

32 (2)

34“Bhikkhus, I do not see even one other thing that when tamed leads to such great good as the mind. A tamed mind leads to great good.”

33 (3)

35“Bhikkhus, I do not see even one other thing [7] that when unguarded leads to such great harm as the mind. An unguarded mind leads to great harm.”

34 (4)

36“Bhikkhus, I do not see even one other thing that when guarded leads to such great good as the mind. A guarded mind leads to great good.”

35 (5)

37“Bhikkhus, I do not see even one other thing that when unprotected leads to such great harm as the mind. An unprotected mind leads to great harm.”

36 (6)

38“Bhikkhus, I do not see even one other thing that when protected leads to such great good as the mind. A protected mind leads to great good.”

37 (7)

39“Bhikkhus, I do not see even one other thing that when unrestrained leads to such great harm as the mind. An unrestrained mind leads to great harm.”

38 (8)

40“Bhikkhus, I do not see even one other thing that when restrained leads to such great good as the mind. A restrained mind leads to great good.”

39 (9)

41“Bhikkhus, I do not see even one other thing that, when untamed, unguarded, unprotected, and unrestrained, leads to such great harm as the mind. The mind, when untamed, unguarded, unprotected, and unrestrained, leads to great harm.”

40 (10)

42“Bhikkhus, I do not see even one other thing that, when tamed, guarded, protected, and restrained, leads to such great good as the mind. The mind, when tamed, guarded, protected, and restrained, leads to great good.” [8]

V. A SPIKE

41 (1)

43“Bhikkhus, suppose a misdirected spike of hill rice or barley were pressed by the hand or foot. It is impossible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is misdirected. So too, it is impossible that a bhikkhu with a misdirected mind would pierce ignorance, arouse true knowledge, and realize nibbāna. For what reason? Because the mind is misdirected.”

42 (2)

44“Bhikkhus, suppose a well-directed spike of hill rice or barley were pressed by the hand or foot. It is possible that it would pierce the hand or the foot and draw blood. For what reason? Because the spike is well directed. So too, it is possible that a bhikkhu with a well-directed mind would pierce ignorance, arouse true knowledge, and realize nibbāna. For what reason? Because the mind is well directed.”

43 (3)

45“Here, bhikkhus, having encompassed a mentally corrupted person’s mind with my own mind, I understand that if this person were to die at this time, he would be deposited in hell as if brought there.⁴⁰Yathābhataṃ nikkhitto. I translate this idiom on the basis of Mp’s gloss: yathā āharitvā ṭhapito. For what reason? Because his mind is corrupted.⁴¹Mp: “A mind corrupted by hate” (dosena paduṭṭhacittaṃ). This sutta and the following might be seen as prose elaborations of Dhp 1 and 2. Though Dhp 1 and 2 use mano rather than citta, the adjectives are the same: paduṭṭha and pasanna. It is because of mental corruption that with the breakup of the body, after death, some beings here are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

44 (4)

46“Here, bhikkhus, having encompassed a mentally placid person’s mind with my own mind, I understand that if [9] this person were to die at this time, he would be deposited in heaven as if brought there. For what reason? Because his mind is placid.⁴²Mp: “[A mind] placid with faith and confidence” (saddhāpasādena pasannaṃ). It is because of mental placidity that with the breakup of the body, after death, some beings here are reborn in a good destination, in a heavenly world.”

45 (5)

47“Bhikkhus, suppose there were a pool of water that was cloudy, turbid, and muddy. Then a man with good sight standing on the bank could not see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is cloudy. So too, it is impossible for a bhikkhu with a cloudy mind to know his own good, the good of others, or the good of both, or to realize a superhuman distinction in knowledge and vision worthy of the noble ones. For what reason? Because his mind is cloudy.”⁴³Mp: “Cloudy (āvilena): enveloped by the five hindrances.” At 5:193 §5 cloudy water is specifically identified with doubt and limpid water with freedom from doubt.

46 (6)

48“Bhikkhus, suppose there were a pool of water that was clear, serene, and limpid. Then a man with good sight standing on the bank could see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is limpid. So too, it is possible for a bhikkhu with a limpid mind to know his own good, the good of others, and the good of both, and to realize a superhuman distinction in knowledge and vision worthy of the noble ones.⁴⁴Uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. I follow Mp, which treats uttariṃ manussadhammā as a complex ablative phrase relative to alamariyañāṇadassanavisesaṃ. Mp says: “Superhuman: superior to the human virtue consisting in the ten courses of wholesome kamma. For this tenfold virtue is called ‘human virtue’ because it is undertaken by people on their own—even without anyone to encourage them—after they have been stirred at the end of ‘the period of swords’ (satthantarakappa; see DN III 73,4). The things superior to this are the jhānas, insight, the path, and the fruit. Distinction in knowledge and vision worthy of the noble ones: the distinction [excellence] consisting in knowledge and vision that is fitting for the noble ones or able to produce the noble state. Knowledge itself is called ‘knowledge’ in that it knows, and it is called ‘vision’ in that it sees. This is a designation for the knowledge of the divine eye, insight knowledge, path knowledge, fruition knowledge, and reviewing knowledge.” For what reason? Because his mind is limpid.”

47 (7)

49“Bhikkhus, just as sandalwood is declared to be the best of trees with respect to malleability and wieldiness, so too I do not see even one other thing that, when developed and cultivated, is so malleable and wieldy as the mind. A developed and cultivated mind is malleable and wieldy.” [10]

48 (8)

50“Bhikkhus, I do not see even one other thing that changes so quickly as the mind.⁴⁵Mp, using the Abhidhamma model of the mind, takes this to refer to the extreme speed with which the mind arises and vanishes. But at Vin I 150,7–14, in a passage on the conditions that entitle a bhikkhu to cut short his rains observance, it is said that if a woman is trying to seduce a bhikkhu at his rains residence, he is entitled to depart after reflecting: “The Blessed One said that the mind is quick to change, and here there is an obstacle to my living the celibate life.” In this context, the obvious sense is not that the mind arises and ceases quickly but that one might suddenly change one’s mind, giving up the celibate life to submit to the charms of the woman. It is not easy to give a simile for how quickly the mind changes.”

49 (9)

51“Luminous, bhikkhus, is this mind, but it is defiled by adventitious defilements.”⁴⁶0At 3:102, I 257,7 the word pabhassara is used to describe the mind (citta) that has attained concentration (samādhi). It thus seems that it is in deep samādhi that the intrinsic luminosity of the mind emerges, at least temporarily. 5:23, III 16,29–17,2 says explicitly that the mind freed from the five hindrances is luminous (pabhassara) and properly concentrated for the destruction of the taints. See too MN III 243,11–12, where it is equanimity (upekkhā), presumably of the fourth jhāna, that is described as luminous.

50 (10)

52“Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements.”

VI. LUMINOUS

51 (1)

53“Luminous, bhikkhus, is this mind, but it is defiled by adventitious defilements. The uninstructed worldling does not understand this as it really is; therefore I say that for the uninstructed worldling there is no development of the mind.”⁴⁷0The Nikāyas often set up a contrast between the “uninstructed worldling” (assutavā puthujjana), the common person of the world who lacks training in the Buddha’s teaching, and the instructed noble disciple (sutavā ariya sāvaka), who has learned the teaching and undertaken the training. More broadly, a puthujjana is anyone who has not yet reached the path of stream-entry (sotāpatti). An ariyasāvaka is not necessarily a “noble one” in the technical sense, but any disciple, monastic or layperson, who has learned the teaching and earnestly takes up the practice.

52 (2)

54“Luminous, bhikkhus, is this mind, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore I say that for the instructed noble disciple there is development of the mind.”⁴⁸Mp: “In this sutta powerful insight (balavavipassanā) is discussed; but some say tender insight (taruṇavipassanā).” Here, “tender insight” refers to the early stage of knowledge of rise and fall, while “powerful insight” to the mature stage of knowledge of rise and fall and the higher insight knowledges.

53 (3)

55“Bhikkhus, if for just the time of a finger snap a bhikkhu pursues a mind of loving-kindness, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain.⁴⁹Mp says that by “pursues a mind of loving-kindness” (mettācittaṃ āsevati), the text refers to the mere pervasion of all beings with a wish for their well-being. Thus it seems that here “not devoid of jhāna” (arittajjhāno) does not necessarily mean that the monk actually attains one of the four jhānas but that he earnestly engages in meditation. The phrase “does not eat the country’s almsfood in vain” means that by practicing meditation, the monk is worthy to receive almsfood from laypeople. He enables the donors to acquire merit and uses the almsfood properly to support the spiritual life. How much more, then, those who cultivate it!”

54 (4)

56“Bhikkhus, if for just the time of a finger snap a bhikkhu develops a mind of loving-kindness, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!” [11]

55 (5)

57“Bhikkhus, if for just the time of a finger snap a bhikkhu attends to a mind of loving-kindness, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

56 (6)

58“Bhikkhus, whatever qualities are unwholesome, partake of the unwholesome, and pertain to the unwholesome, all have the mind as their forerunner.⁵⁰Sabb’ete manopubbaṅgamā. Mp interprets this in line with the Abhidhamma doctrine that mind (citta) and its concomitants (cetasikas) occur simultaneously: “These [factors] arise together with mind (mano); they have a single arising, basis, cessation, and object. But because mind is what arouses, produces, generates, and originates them, they are said to have mind as their forerunner.” Again, Mp reads this statement through the lens of the Abhidhamma analysis of mind. Understood in line with Dhp 1 and 2, the text probably means simply that before one commits any unwholesome bodily or verbal deed, one first decides to act in such a way. This gives the statement an ethical rather than a psychological meaning. This interpretation is supported by the next sentence about the mind arising first, followed by the others. The same applies to the wholesome mind and its qualities in the next sutta. Mind arises first followed by the unwholesome qualities.”

57 (7)

59“Bhikkhus, whatever qualities are wholesome, partake of the wholesome, and pertain to the wholesome, all have the mind as their forerunner. Mind arises first followed by the wholesome qualities.”

58 (8)

60“Bhikkhus, I do not see a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as heedlessness.⁵¹Mp cites Vibh 350 (Be §846) for a definition of heedlessness (pamāda): “What is heedlessness? Laxity of mind, looseness of mind, in regard to bodily misconduct, verbal misconduct, mental misconduct, and the five kinds of sensual pleasures; and disrespect for the cultivation of wholesome qualities without persevering and persisting in this. [It is] looseness of procedure, lack of desire, non-commitment, non-determination, non-devotion, non-pursuit, non-development, and non-cultivation [of wholesome qualities].” For one who is heedless, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

59 (9)

61“Bhikkhus, I do not see a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as heedfulness. For one who is heedful, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

60 (10)

62“Bhikkhus, I do not see a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as laziness. For one who is lazy, unarisen unwholesome qualities arise and arisen wholesome qualities decline.” [12]

VII. AROUSAL OF ENERGY

61 (1)

63“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as arousal of energy. For one who has aroused energy, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

62 (2)

64“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as strong desire.⁵²Mahicchatā. Mp explains this as “strong greed” (mahālobho) and, for a formal definition, it quotes Vibh 351 (Be §850): “What is strong desire? Lack of contentment, excessive desire with regard to robes, almsfood, dwelling places, medicines, and the five objects of sensual pleasure. Such desire, desirousness, strong desire, lust, passion, mental passion, is called strong desire.” For one with strong desire, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

63 (3)

65“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as fewness of desires.⁵³Appicchatā. Mp: “Whereas the expression [‘fewness of desires’] might be taken to mean that there could be a residue [of desire], the meaning is that there is no residue. For one is not called ‘of few desires’ if one still has slight desire; it is through the absence of desire, through persistent greedlessness, that one is said to be of few desires.” For one with few desires, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

64 (4)

66“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as non-contentment.⁵⁴Asantuṭṭhitā. Mp: “This is the greed that arises from associating with, resorting to, and attending on discontented persons.” For one who is not content, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

65 (5)

67“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as contentment.⁵⁵Santuṭṭhitā. Mp distinguishes three types of contentment: (1) contentment that accords with what one obtains (yathālābhasantosa), being content with any kind of robe (or other requisite) whether of fine or poor quality; (2) contentment that accords with one’s ability (yathābalasantosa), being content with what one obtains but selecting for use those things most congenial to one’s health; and (3) contentment with what is appropriate (yathāsāruppasantosa), keeping the most basic gains for oneself and giving away the rest. For a translation of the full passage, see Bodhi 1989: 130–34. For one who is content, unarisen wholesome qualities arise and arisen unwholesome qualities decline.” [13]

66 (6)

68“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as careless attention. For one who attends carelessly, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

67 (7)

69“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as careful attention. For one who attends carefully, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

68 (8)

70“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as lack of clear comprehension. For one who does not clearly comprehend, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

69 (9)

71“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as clear comprehension.⁵⁶Sampajaññaṃ. Here, Mp says only that this is a term for wisdom (paññā). For a fuller treatment of sampajañña according to the commentarial method, see Bodhi 1989: 94–130. For one who clearly comprehends, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

70 (10)

72“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as bad friendship. For one with bad friends, unarisen unwholesome qualities arise and arisen wholesome qualities decline.” [14]

VIII. GOOD FRIENDSHIP

71 (1)

73“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as good friendship. For one with good friends, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”⁵⁷On the importance of good friendship (kalyāṇamittatā) in the spiritual life, see 9:3. See too SN 45:2–3, V 2–4.

72 (2)

74“Bhikkhus, I do not see even a single thing that so causes unarisen unwholesome qualities to arise and arisen wholesome qualities to decline as the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities. Through the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities, unarisen unwholesome qualities arise and arisen wholesome qualities decline.”

73 (3)

75“Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. Through the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities, unarisen wholesome qualities arise and arisen unwholesome qualities decline.”

74 (4)

76“Bhikkhus, I do not see even a single thing that so causes unarisen factors of enlightenment not to arise and arisen factors of enlightenment not to reach fulfillment by development as careless attention. For one who attends carelessly, unarisen factors of enlightenment do not arise and arisen factors of enlightenment do not reach fulfillment by development.”

75 (5)

77“Bhikkhus, I do not see even a single thing that so causes unarisen factors of enlightenment to arise and arisen factors of enlightenment to reach fulfillment by development as careful attention. [15] For one who attends carefully, unarisen factors of enlightenment arise and arisen factors of enlightenment reach fulfillment by development.”

76 (6)

78“Insignificant, bhikkhus, is the loss of relatives. The worst thing to lose is wisdom.”

77 (7)

79“Insignificant, bhikkhus, is the increase of relatives. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.”

78 (8)

80“Insignificant, bhikkhus, is the loss of wealth. The worst thing to lose is wisdom.”

79 (9)

81“Insignificant, bhikkhus, is the increase of wealth. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.”

80 (10)

82“Insignificant, bhikkhus, is the loss of fame. The worst thing to lose is wisdom.”

81 (11)⁵⁸I follow Ce, which treats this sutta as the eleventh in vagga VIII. Be and Ee both end this vagga with 1:80 and begin the next with 1:81. The Ce arrangement has the advantage of keeping thematically paired suttas together.

83“Insignificant, bhikkhus, is the increase of fame. The best thing in which to increase is wisdom. Therefore, bhikkhus, you should train yourselves thus: ‘We will increase in wisdom.’ It is in such a way that you should train yourselves.” [16]

IX. HEEDLESSNESS

82 (1)

84“Bhikkhus, I do not see even a single thing that leads to such great harm as heedlessness. Heedlessness leads to great harm.”

83 (2)

85“Bhikkhus, I do not see even a single thing that leads to such great good as heedfulness. Heedfulness leads to great good.”

84 (3)–97 (16)

86(84) “Bhikkhus, I do not see even a single thing that leads to such great harm as laziness … (85) … that leads to such great good as arousal of energy …”

87(86) “… strong desire … (87) … fewness of desires …”

88(88)“… non-contentment … (89) … contentment …”

89(90)“… careless attention … (91) … careful attention …”

90(92)“… lack of clear comprehension … (93) … clear comprehension …”

91(94)“… bad friendship … (95) … good friendship …”

92(96)“… the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (97) … the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to great good.”

X. INTERNAL⁵⁹Ee titles the first part of this vagga, constituted by the first thirty-two suttas, Catukoṭika, “Four-Pointed,” and the second part, consisting of the last ten suttas, Adhammādi, “Non-Dhamma, Etc.”

98 (1)

93“Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as heedlessness. Heedlessness leads to great harm.”

99 (2)

94“Among internal factors, bhikkhus, I do not see even a single factor that leads to such great good as heedfulness. [17] Heedfulness leads to great good.”

100 (3)–113 (16)

95(100) “Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as laziness … (101) … that leads to such great good as arousal of energy …”⁶⁰Here, and in all the couplets through 1:113, I read with Ce and Be ekaṅgampi over Ee ekadhammam pi.

96(102) “… strong desire … (103) … fewness of desires …”

97(104) “… non-contentment … (105) … contentment …”

98(106) “… careless attention … (107) … careful attention …”

99(108) “… lack of clear comprehension … (109) … clear comprehension …”

100(110) “Among external factors, bhikkhus, I do not see even a single factor that leads to such great harm as bad friendship….”

101(111) “Among external factors, bhikkhus, I do not see even a single factor that leads to such great good as good friendship….”

102(112) “Among internal factors, bhikkhus, I do not see even a single factor that leads to such great harm as the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (113) … that leads to such great good as the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to great good.”

114 (17)

103“Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as heedlessness. Heedlessness leads to the decline and disappearance of the good Dhamma.”

115 (18)

104“Bhikkhus, I do not see even a single thing that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as heedfulness. [18] Heedfulness leads to the continuation, non-decline, and non-disappearance of the good Dhamma.”

116 (19)–129 (32)

105(116) “Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as laziness … (117) … that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as arousal of energy …”

106(118) “… strong desire … (119) … fewness of desires …”

107(120) “… non-contentment … (121) … contentment …”

108(122) “… careless attention … (123) … careful attention …”

109(124) “… lack of clear comprehension … (125) … clear comprehension …”

110(126) “… bad friendship … (127) … good friendship …”

111(128) “… the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities … (129) … the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to the continuation, non-decline, and non-disappearance of the good Dhamma.”

130 (33)

112“Bhikkhus, those bhikkhus who explain non-Dhamma as Dhamma are acting for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.⁶¹Mp: “The ten courses of wholesome kamma are Dhamma; the ten courses of unwholesome kamma are non-Dhamma. So too, the thirty-seven aids to enlightenment—namely, the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path—are Dhamma; three establishments of mindfulness, three right strivings, three bases of spiritual power, six faculties, six powers, eight factors of enlightenment, and a ninefold path [are non-Dhamma.] The four types of clinging, the five hindrances, the seven underlying tendencies, and the eight kinds of wrongness [the opposites of the noble path factors] are non-Dhamma. They teach non-Dhamma as Dhamma when they select one type of non-Dhamma and think, ‘We will teach this as Dhamma. In that way our teacher’s group will be emancipating, and we will become famous in the world.’ By the Vinaya method, Dhamma is a disciplinary action that should be done according to the claim, after having reprimanded, after having reminded, according to a true base. Non-Dhamma is a disciplinary action done without a claim, without having reprimanded, without having reminded, according to a false base.” These bhikkhus generate much demerit and cause this good Dhamma to disappear.”

131 (34)–139 (42)

113(131) “Bhikkhus, those bhikkhus who explain Dhamma as non-Dhamma … (132) … non-discipline as discipline⁶²Mp: “By the sutta method, discipline (vinaya) means restraint, abandoning, reflection, and the removal of lust, hatred, and delusion. Non-discipline (avinaya) means non-restraint, non-abandoning, non-reflection, and the non-removal of lust, hatred, and delusion. By the Vinaya method, discipline is a proper base, motion, announcement, bounded area, and assembly. Non-discipline is a defective base, motion, announcement, bounded area, and assembly.” … (133) … discipline as non-discipline … (134) … what has not been stated and uttered by the Tathāgata as having been stated and uttered by him … [19] (135) … what has been stated and uttered by the Tathāgata as not having been stated and uttered by him … (136) … what has not been practiced by the Tathāgata as having been practiced by him … (137) … what has been practiced by the Tathāgata as not having been practiced by him … (138) … what has not been prescribed by the Tathāgata as having been prescribed by him … (139) … what has been prescribed by the Tathāgata as not having been prescribed by him are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. These bhikkhus generate much demerit and cause this good Dhamma to disappear.”⁶³Mp, in line with other commentaries, explains five kinds of disappearance of the good Dhamma. I summarize: (1) Disappearance of attainment (adhigama-antaradhāna): the gradual disappearance of attainment of the paths, fruits, and auxiliary attainments such as the analytical knowledges (paṭisambhidā) and direct knowledges (abhiññā). (2) Disappearance of practice (paṭipatti-antaradhāna): the gradual disappearance of the jhānas, insight, paths, and fruits, and even the eventual disappearance of virtuous behavior. (3) Disappearance of learning (pariyatti-antaradhāna): the gradual disappearance of the Tipiṭaka, the Buddhist canon. (4) Disappearance of the emblem (liṅga-antaradhāna): the gradual discarding of the renunciant robes until monastics wear merely a strip of ochre cloth around their necks. (5) Disappearance of the relics (dhātuantaradhāna): at the end of the Buddha Gotama’s teaching, his relics all gather at the Bodhi tree at Bodhgaya, replicate the Buddha’s bodily form, and vanish in a blaze of glory.

XI. NON-DHAMMA⁶⁴Ee titles this vagga “The Eleventh.”

140 (1)

114“Bhikkhus, those bhikkhus who explain non-Dhamma as non-Dhamma are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma.”

141 (2)–149 (10)

115(141) “Bhikkhus, those bhikkhus who explain Dhamma as Dhamma … (142) … non-discipline as non-discipline … (143) … discipline as discipline … (144) … what has not been stated and uttered by the Tathāgata as not having been stated and uttered by him … (145) … what has been stated and uttered by the Tathāgata as having been stated and uttered by him … [20] (146) … what has not been practiced by the Tathāgata as not having been practiced by him … (147) … what has been practiced by the Tathāgata as having been practiced by him … (148) … what has not been prescribed by the Tathāgata as not having been prescribed by him … (149) … what has been prescribed by the Tathāgata as having been prescribed by him are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain this good Dhamma.”

XII. NOT AN OFFENSE⁶⁵Ee titles this vagga “Not an Offense, Etc.” By offense (āpatti) is meant a transgression of monastic discipline.

150 (1)

116“Bhikkhus, those bhikkhus who explain what is not an offense as an offense are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. These bhikkhus generate much demerit and cause this good Dhamma to disappear.”

151 (2)–159 (10)

117(151) “Bhikkhus, those bhikkhus who explain what is an offense as no offense … (152) … a light offense as a grave offense … (153) … a grave offense as a light offense … (154) … a coarse offense as not a coarse offense … (155) … an offense that is not coarse as a coarse offense … (156) … a remediable offense as an irremediable offense … [21] (157) … an irremediable offense as a remediable offense … (158) … an offense with redress as an offense without redress … (159) … an offense without redress as an offense with redress are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.⁶⁶Mp: “Five classes of offenses are called light (lahuka) and two are called grave (gāruka, lit. “heavy”). Two are coarse and five are not coarse. Six classes are remediable and one is irremediable. Offenses with redress are the same as those that are remediable; the offenses without redress are the same as those that are irremediable.” The two grave classes of offenses are (1) the pārājikas, which entail permanent expulsion from the Saṅgha, and (2) the saṅghādisesas, which require formal meetings of the Saṅgha and a complex process of rehabilitation. The five light classes are thullaccaya (gross transgression), pācittiya (expiation), pātidesanīya (to be acknowledged), dukkaṭa (misdeed), and dubbhāsita (bad speech). These can be exonerated by confession to another monk. The grave offenses are also called “coarse” (duṭṭhulla); the light ones, not coarse (aduṭṭhulla). The pārājikas are “irremediable” (anavasesa) and “without redress” (appaṭikamma), because they do not allow for expiation; the other six classes are “remediable” (sāvasesa) and “with redress” (sappaṭikamma) because they can be cleared by expiation. These bhikkhus generate much demerit and cause this good Dhamma to disappear.”

160 (11)

118“Bhikkhus, those bhikkhus who explain what is no offense as no offense are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans. These bhikkhus generate much merit and sustain this good Dhamma.”

161 (12)–169 (20)

119(161) “Bhikkhus, those bhikkhus who explain an offense as an offense … (162) … a light offense as a light offense … (163) … a grave offense as a grave offense … (164) … a coarse offense as a coarse offense … (165) … an offense that is not coarse as not a coarse offense … (166) … a remediable offense as a remediable offense … (167) … an irremediable offense as an irremediable offense … (168) … an offense with redress as an offense with redress … (169) … an offense without redress as an offense without redress are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans. These bhikkhus generate much merit and sustain this good Dhamma.” [22]

XIII. ONE PERSON

170 (1)

120“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and human beings.⁶⁷This sutta, unlike those of the preceding vagga, does not include bahuno janassa. All three editions exclude it, though it is hard to see any reason apart from an old recitation or editorial error. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person who arises in the world … for the good, welfare, and happiness of devas and human beings.”

171 (2)–174 (5)

121(171) “Bhikkhus, the manifestation of one person is rare in the world … (172) … there is one person arising in the world who is extraordinary … (173) … the death of one person is lamented by many people … (174)⁶⁸Ce counts here nine separate suttas, one for each epithet. I follow Be and Ee, which group them together as one sutta. … there is one person arising in the world who is unique, without a peer, without counterpart, incomparable, matchless, unrivaled, unequaled, without equal,⁶⁹Asamasamo. Mp explains this to mean “equal to those without equal,” that is, equal to the unequaled Buddhas of the past and the future. But elsewhere samasama means “exactly equal,” and thus asamasama should probably be understood to mean simply “without equal.” See DN I 123,12, MN I 329,7, MN I 515,24, MN I 516,11, etc. the foremost of bipeds.⁷⁰Dvipadānaṃ aggo. Mp: “The best among human beings and devas.” Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person arising in the world who is … the foremost of bipeds.”

175 (6)–186 (17)⁷¹I follow Ce and Be, which take each utterance to be a separate sutta and thus count twelve suttas here. Ee combines them into one. Since the last sentence recapitulates all the items from “the manifestation of great vision” to “the realization of the fruit of arahantship,” it seems this was originally a single sutta. However, to keep my numbering in alignment with Ce and Be, I count each separately.

122“Bhikkhus, the manifestation of one person is the (175) manifestation of great vision … (176) … the manifestation of great light … (177) … the manifestation of great radiance … (178) … the manifestation of the six things unsurpassed … (179) … the realization of the four analytical knowledges … (180) … the penetration of numerous elements … (181) … the penetration of the diversity of elements … (182) … the realization of the fruit of true knowledge and liberation [23] … (183) … the realization of the fruit of stream-entry … (184) … the realization of the fruit of once-returning … (185) … the realization of the fruit of non-returning … (186) … the realization of the fruit of arahantship. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One. This is that one person whose manifestation is the manifestation of great vision … the realization of the fruit of arahantship.”⁷²On the “six things unsurpassed” (cha anuttarīyāni), see 6:30. On the four analytical knowledges (catasso paṭisambhidāyo), see 4:172. These are discussed in detail at Vibh 293–305 (Be §§718–50) and Vism 440–42, Ppn 14.21–27. Mp explains the “penetration of numerous elements” (anekadhātupaṭivedha) by way of the eighteen elements (six sense objects, six sense faculties, six types of consciousness), and the “penetration of the diversity of elements” (nānādhātupaṭivedha) by way of their different specific natures (nānāsabhāvato). In the expression “fruit of true knowledge and liberation” (vijjāvimuttiphala), Mp identifies true knowledge (vijjā) with the knowledge of the fruit, and “liberation” (vimutti) with the other factors associated with the fruit. Presumably this means the fruit of arahantship.

187 (18)

123“Bhikkhus, I do not see even a single person who properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathāgata as does Sāriputta. Sāriputta properly continues to keep in motion the unsurpassed wheel of the Dhamma set in motion by the Tathāgata.”

XIV. FOREMOST⁷³From here on, Ce and Be designate these divisions simply as –pāḷi rather than –vagga, e.g., the title of this division is etadaggapāḷi. Each group of ten (or more) suttas in the division is designated a vagga, named in Ce simply vaggo paṭhamo, vaggo dutiyo (first chapter, second chapter), etc., and in Be paṭhamavaggo, dutiyavaggo, etc. However, the major headings (ending in –pāḷi) are numbered consecutively to the previous divisions called –vagga, which suggests that each can be considered a major vagga comprising several minor vaggas. Thus the present division is numbered XIV (or 14), following the ekapuggalavagga (“One Person Chapter”), which was XIII (or 13). I follow Be and Ce in counting as a separate vagga or subchapter each group of ten (or more) suttas, each sutta being determined by the announcement of a particular disciple as foremost. Ee, in contrast, takes each grouping (subchapter) as one large sutta. Many of the facts and references in my notes to these chapters have been gleaned from DPPN.

i. First Subchapter

188 (1)–197 (10)

124(188) “Bhikkhus, the foremost of my bhikkhu disciples in seniority is Aññākoṇḍañña.”⁷⁴He was the first to understand the four noble truths at the Buddha’s first discourse, and the first to request admission to the Saṅgha. See SN 56:11, V 423,13–16 and Vin I 11,34–36, 12,15–26.

125(189) “… among those with great wisdom is Sāriputta.”⁷⁵For more detailed biographical accounts of Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, and Mahākaccāna, see Nyanaponika and Hecker 2003, chaps. 1, 2, 3, 5, and 6, respectively.

126(190) “… among those with psychic potency is Mahāmoggallāna.”⁷⁶By psychic potency (iddhi) is meant the supernormal powers described in 3:60, I 170; 3:101, I 255, and elsewhere.

127(191) “… among those who expound the ascetic practices is Mahākassapa.”⁷⁷The ascetic practices (dhuta, dhutaṅga) are often observed by monks for the sake of fewness of desires, being easy to support, and self-restraint. They include living in the forest, at the foot of a tree, in the open air, or in a charnel ground; using only three robes; wearing “rag-robes” made from pieces of discarded cloth; eating only food obtained on alms round; and sleeping in the sitting posture. See 1:378–81, 5:181–90. The standard thirteen ascetic practices are discussed in Vism chap. 2.

128(192) “… among those with the divine eye is Anuruddha.”⁷⁸The divine eye (dibbacakkhu) is the ability to see objects at remote distances, including distant world systems; to see other realms of existence; and to see beings dying and being reborn in accordance with their kamma.

129(193) “… among those from eminent families is Bhaddiya Kāḷigodhāyaputta.”⁷⁹He was the son of Kāḷigodhā, a senior Sakyan lady, and a close friend of Anuruddha, with whom he went forth. A story about him is in Ud 2:10, 18–20. His verses are at Th 842–65.

130(194) “… among those with a sweet voice is Lakuṇṭaka Bhaddiya.”⁸⁰Born to a wealthy family of Sāvatthī, he was given the sobriquet lakuṇṭaka (dwarf) due to his small stature. His attainment of arahantship is recounted in Ud 7:1, 74. He is praised in Ud 7:2, 74–75; Ud 7:5, 76; and SN 21:6, II 279. His verses are at Th 466–72.

131(195) “… among those with the lion’s roar is Piṇḍola Bhāradvāja.”⁸¹He was the son of the chaplain of King Udena of Kosambī. When he visited Rājagaha and saw the gains that accrued to the bhikkhus, he decided to become a monk. In his early days as a bhikkhu he was gluttonous, but the Buddha taught him to be moderate in eating. He soon attained arahantship with the six direct knowledges. He was rebuked by the Buddha for using his psychic powers to win a sandalwood bowl (Vin II 110–12). He converses with King Udena about sense restraint at SN 35:127, IV 110–13. He is praised in Ud 4:6, 42–43. His verses are at Th 123–24.

132(196) “… among those who speak on the Dhamma is Puṇṇa Mantāṇiputta.”⁸²A nephew of Aññākoṇḍañña, he was from a brahmin family that lived near Kapilavatthu, the Buddha’s native city. After he attained arahantship he went to see the Buddha in Sāvatthī. Sāriputta met him and they had a discussion on the Dhamma, preserved in MN 24. He was praised by Ānanda for his skill as a teacher at SN 22:83, III 105–6.

133(197) “… among those who explain in detail the meaning of what has been stated in brief is Mahākaccāna.” [24]

134ii. Second Subchapter

198 (1)–208 (11)

135(198) “Bhikkhus, the foremost of my bhikkhu disciples among those who create a mind-made body is Cullapanthaka.”⁸³His story is told at Vism 387–89, Ppn 12.60–66. Because he was born by a roadside (pantha), he was given the name Panthaka. He is praised in Ud 5:10, 61. His verses are at Th 557–66.

136(199) “… among those skilled in mental transformation is Cullapanthaka.”

137(200) “… among those skilled in the transformation of perception is Mahāpanthaka.”⁸⁴He was the elder brother of Cullapanthaka, also born by a roadside. Being elder, when his brother was born he was called Mahā (large, great) and his brother Culla (small). His verses are at Th 510–17. Mp says that Cullapanthaka was particularly skilled in concentration and was therefore the foremost in mental transformation (cetovivaṭṭa). Mahāpanthaka was particularly skilled in insight and was therefore foremost in the transformation of perception (saññāvivaṭṭa). Mp-ṭ explains the difference thus: “One skilled in mental transformation is an attainer of the form-sphere jhānas who, in regard to a single object, is able to transform the mind of concentration (samādhicittaṃ) from successively lower jhānas to successively higher ones. One skilled in transformation of perception is skilled in transforming the aforesaid jhānas under the heading of perception, passing beyond the perceptions of form and moving from [the perception] associated with the base of the infinity of space to that associated with the base of neither-perception-nor-non-perception. Similarly, he is able to transform the mind from the perception of women and men, etc., and from the perception of permanence, etc., toward mere form and formless phenomena and, especially, toward the unconditioned nibbāna. Such a one is accustomed to the contemplation of emptiness (suññatānupassanābahulo).”

138(201) “… among those who dwell without conflict is Subhūti.”⁸⁵He was Anāthapiṇḍika’s younger brother, who went forth on the day the Jetavana monastery was dedicated to the Buddha. He attained arahantship by developing insight based on the meditation of loving-kindness. Before teaching the Dhamma and when receiving almsfood, he would first enter jhāna through loving-kindness and then emerge. The Buddha explains to him the manifestations of faith at 11:14. His skill in meditation is praised in Ud 6:7, 71. His verse is at Th 1. Subhūti figures prominently in the [Mahāyāna] Prajñāpāramitā sūtras as chief exponent of the perfection of wisdom.

139(202) “… among those worthy of gifts is Subhūti.”

140(203) “… among forest dwellers is Revata Khadiravaniya.”⁸⁶He was Sāriputta’s youngest brother. Compelled by his mother to marry when still young, he ran away and received ordination. His verses are at Th 646–58.

141(204) “… among meditators is Kaṅkhārevata.”⁸⁷He was from a very wealthy family of Sāvatthī. His conception of the ideal bhikkhu is at MN 32.5, I 213,10–19. He is praised in Ud 5:7, 60. He has his own verse at Th 3.

142(205) “… among those who arouse energy is Soṇa Koḷivīsa.”⁸⁸The story of his awakening is at 6:55, told more elaborately at Vin I 179–85, where it leads to the Buddha’s granting permission to the bhikkhus to wear sandals. His verses are at Th 632–44.

143(206) “… among those who are excellent speakers is Soṇa Kuṭikaṇṇa.”⁸⁹He was from Avantī, the son of Kāḷī (see 1:267 below) and a pupil of Mahākaccāna. His story is told in Ud 5:6, 57–59. He traveled to Sāvatthī to see the Buddha. The Buddha invited him to spend the night in his cottage and praised him for his recitation of the Aṭṭhakavagga. His verses are at Th 365–69.

(207) “… among those who make gains is Sīvalī.”⁹⁰He was the son of Suppavāsā, in whose womb he remained for seven years and seven days. He emerged only after his mother made an offering to the Buddha (see Ud 2:8, 15–18, though the infant is identified by name only in the commentary). He went forth on the day of his birth and became a once-returner just as his hair was being cut. Thereafter he attained arahantship. His verse is at Th 60.

144(208) “… among those resolved through faith is Vakkalī.”⁹¹The story of his love for the Buddha and his death by suicide is told at SN 22:87, III 119–24.

145iii. Third Subchapter

209 (1)–218 (10)

146(209) “Bhikkhus, the foremost of my bhikkhu disciples among those who desire the training is Rāhula.”⁹²The Buddha’s son. His first encounter with his father, when he was seven, is related at Vin I 82,8–31. The Buddha addresses the following discourses to him: MN 61, MN 62, MN 147; SN 18:1–22; SN 22:91–92; SN 35:121 (= MN 147); and Sn 2:11.

147(210) “… among those who have gone forth out of faith is Raṭṭhapāla.”⁹³His story and his discourse on the Dhamma are at MN 82. His verses are at Th 350–54.

148(211) “… among those who are first to take meal tickets is Kuṇḍadhāna.”⁹⁴Paṭhamaṃ salākaṃ gaṇhantānaṃ. This refers to a method of assigning meals by choosing lots. He seldom appears in the Nikāyas but has a verse at Th 15 (= SN 1:5, I 3, ascribed to the Buddha).

149(212) “… among those who compose inspired verse is Vaṅgīsa.”⁹⁵A whole chapter about him, including his verses, is SN chap. 8. See too Sn 2:12. His verses, Th 1218–88, make up the largest section in the Theragāthā.

150(213) “… among those who inspire confidence in all respects is Upasena Vaṅgantaputta.”⁹⁶A younger brother of Sāriputta, he rejoices in his achievements in Ud 4:9, 45–46. An account of his death by snakebite is in SN 35:69, IV 40–41. His verses are at Th 577–86.

151(214) “… among those who assign lodgings is Dabba Mallaputta.”⁹⁷He is said to have attained arahantship at the age of seven. He was selected by the Saṅgha to be the appointer of lodgings and assigner of meals but was subsequently calumnied by a group of evil-minded bhikkhus (at Vin III 158–63 and again at Vin III 166–67; see too Vin II 74–80, 124–26). He is maligned by the same group at Vin IV 37–38. The story of his passing away is in Ud 8:9–10, 92–93. He has a single verse at Th 5.

152(215) “… among those pleasing and agreeable to the deities is Piḷindavaccha.”⁹⁸He had been a brahmin in five hundred past lives and even after his ordination and attainment of arahantship, by force of habit he still referred to other bhikkhus by the derogatory term vasala. The Buddha exonerated him of wrongdoing (in Ud 3:6, 28–29). His supernormal powers are described at Vin I 206–9; III 67,9–17; III 248–51. He has a single verse at Th 9 (identical with Aṅgulimāla’s verse at Th 885).

153(216) “… among those who quickly attain direct knowledge is Bāhiya Dārucīriya.”⁹⁹His story is told in Ud 1:10, 6–9. Before he met the Buddha, he had lived as an ascetic, convinced he was an arahant until a benevolent deity disabused him of this notion. He hastened to visit the Buddha in Sāvatthī. Upon receiving the Buddha’s teaching he immediately attained arahantship. He was killed by a cow shortly after his attainment. Though he did not receive formal ordination, he is still considered a bhikkhu.

154(217) “… among those with variegated speech is Kumārakassapa.”¹⁰⁰He was the son of a woman who became a bhikkhunī while unknowingly pregnant with him. He went forth at the age of seven. He appears in DN 23 and MN 23. His verses are at Th 201–2. Mp says that he was designated foremost among those of variegated speech (cittakathikānaṃ aggo) because he adorned his Dhamma talks with many similes and reasons.

155(218) “… among those who have attained the analytical knowledges is Mahākoṭṭhita.”¹⁰¹He appears in numerous suttas, usually questioning Sāriputta: MN 43; SN 12:67; SN 22:122; SN 22:127–35; SN 35:232; SN 44:3–6. At SN 35:162–63 he receives instructions directly from the Buddha. On the analytical knowledges (paṭisambhidā), see 4:172.

156iv. Fourth Subchapter

219 (1)–234 (16)

157(219) “Bhikkhus, the foremost of my bhikkhu disciples among those who are learned is Ānanda.”¹⁰²During the last twenty-five years of the Buddha’s life he served as the Buddha’s personal attendant. For a biographical account, see Nyanaponika and Hecker 2003, chap. 4. In Th 1027, he claims that he learned 84,000 teachings: 82,000 from the Buddha and 2,000 from the bhikkhus.

158(220) “… among those with good memory is Ānanda.” [25]

159(221) “… among those with a quick grasp is Ānanda.”¹⁰³Mp: “Based on a single passage, grasping 60,000 passages according to the method explained by the Teacher, he knew all the passages. Therefore he was foremost among those with a quick grasp (gatimantānaṃ aggo).”

160(222) “… among those who are resolute is Ānanda.”¹⁰⁴Mp: “His energy in learning the Buddha’s words, in recitation, in retention, and in attending upon the Teacher was unequaled by others. Therefore he was foremost among those who are resolute (dhitimantānaṃ aggo).”

161(223) “… among personal attendants is Ānanda.”

162(224) “… among those with a large retinue is Uruvelakassapa.”¹⁰⁵He was the head of a company of matted-hair fire ascetics whom the Buddha converted early in his ministry. His two younger brothers, Nadīkassapa and Gayākassapa, who were also fire ascetics, followed him to discipleship under the Buddha. See Vin I 24–37. His verses are at Th 375–80.

163(225) “… among those who inspire confidence in families is Kāludāyi.”¹⁰⁶The son of one of Suddhodana’s ministers, he had been a childhood playmate of the Buddha. He was sent by Suddhodana to invite the Buddha to return to Kapilavatthu. During this mission he inspired the Sakyans to have faith in the Buddha. His verses are at Th 527–36.

(226) “… among those with good health is Bakkula.”¹⁰⁷He was swallowed by a fish as a child but miraculously survived. See Vism 379, Ppn 12.27. He became a monk at the age of eighty and attained arahantship in seven days. His conversation with a friend, Acelakassapa, is recorded as MN 124. His verses are at Th 225–27.

164(227) “… among those who recollect past lives is Sobhita.”¹⁰⁸He was a brahmin from Sāvatthī. His verses are at Th 165–66.

165(228) “… among the upholders of the discipline is Upāli.”¹⁰⁹He had been the barber of the Sakyans in Kapilavatthu. He went forth along with Anuruddha and his cousins and became the foremost specialist in monastic discipline. He appears frequently in the Vinaya and in AN at 7:83, 10:31–38, 10:41–43, and 10:99. His verses are at Th 249–51.

166(229) “… among those who exhort bhikkhunīs is Nandaka.”¹¹⁰A former householder from Sāvatthī, he exhorts the bhikkhunīs at MN 146. In AN, see 3:66 and 9:4. His verses are at Th 279–82.

167(230) “… among those who guard the doors of the sense faculties is Nanda.”¹¹¹He was the Buddha’s half-brother, son of Suddhodana and Mahāpajāpati Gotamī. The story of how he left his fiancée to become a bhikkhu is told in Ud 3:2, 21–24. He is instructed by the Buddha at SN 21:8 and praised in AN at 8:9. His verses are at Th 157–58.

168(231) “… among those who exhort bhikkhus is Mahākappina.”¹¹²He was the king of a frontier country who gave up his throne to follow the Buddha. His wife, Anojā, along with her attendants followed him and became a bhikkhunī. He is praised by the Buddha at SN 21:11 and SN 54:7. His verses are at Th 547–56.

169(232) “… among those with skill with the fire element is Sāgata.”¹¹³He was one of the Buddha’s attendants prior to Ānanda. He used his mastery over the fire element to subdue a ferocious fire dragon at Amba Ford, near Kosambī. On the instructions of the group of six troublesome bhikkhus, the householders of Kosambī prepared an intoxicating brew called kāpotikā for Sāgata. He drank it and fell down in a drunken stupor. In response, the Buddha laid down the rule against drinking intoxicants (Pācittiya 51); see Vin IV 108–10.

170(233) “… among those who receive eloquent discourses is Rādha.”¹¹⁴The word paṭibhāneyyaka apparently has a causative sense. Mp says “he was the foremost of the bhikkhus who cause eloquent discourses on the Dhamma to be spoken by the Buddha, those who are a condition for such discourses” (satthu dhammadesanāpaṭibhānassa paccayabhūtānaṃ paṭibhānajanakānaṃ bhikkhūnaṃ … aggo). He receives discourses from the Buddha at SN 22:71, SN 23:1–46, and SN 35:76–78.

171(234) “… among those who wear coarse robes is Mogharājā.”¹¹⁵He was one of the sixteen brahmin students who questioned the Buddha in the Pārāyanavagga. His exchange with the Buddha is at Sn 1116–19. He asks a question of the Buddha at SN 1:34, I 23, and has a verse at Th 207.

172v. Fifth Subchapter

235 (1)–247 (13)

173(235) “Bhikkhus, the foremost of my bhikkhunī disciples in seniority is Mahāpajāpatī Gotamī.”¹¹⁶She was the Buddha’s aunt and foster mother. In AN, see 8:51 (= Vin II 253–56) and 8:53 (= Vin II 258–59). Her verses are at Thī 157–62, and the story of her passing away at Ap II 529–43.

174(236) “… among those with great wisdom is Khemā.”¹¹⁷For a biographical sketch, see Nyanaponika and Hecker 2003: 263–97. She had been a consort of King Bimbisāra, proud of her beauty, but went forth after the Buddha dispelled her vanity. She gives a discourse at SN 44:1 and has verses at Thī 139–44. Along with Uppalavaṇṇā, she was one of the two chief bhikkhunī disciples who are held up as models for bhikkhunīs in AN in 2:131 and 4:176 §2 and in SN 17:24.

175(237) “… among those with psychic potency is Uppalavaṇṇā.”¹¹⁸She had been the daughter of a banker of Sāvatthī. Shortly after going forth, she attained arahantship together with the psychic powers. She was raped by a young man but the Buddha declared her faultless because she did not consent to the act. She exchanges words with Māra at SN 5:5, I 131–32. Her verses are at Thī 224–35.

176(238) “… among those who uphold the discipline is Paṭācārā.”¹¹⁹Her story is in Nyanaponika and Hecker 2003: 293–300. Her verses are at Thī 112–16.

177(239) “… among speakers on the Dhamma is Dhammadinnā.”¹²⁰She teaches her former husband in MN 44 and has a verse at Thī 12.

178(240) “… among meditators is Nandā.”¹²¹Also known as Sundarīnandā because of her beauty, she was the Buddha’s half-sister and the full sister of Nanda. Her story is in Nyanaponika and Hecker 2003: 282–85. She has verses at Thī 82–86.

179(241) “… among those who arouse energy is Soṇā.”¹²²Her story is in Nyanaponika and Hecker 2003: 279–82. Her verses are at Thī 102–6.

180(242) “… among those with the divine eye is Sakulā.”¹²³She was the daughter of a brahmin family of Sāvatthī. Her verses are at Thī 98–101.

181(243) “… among those who quickly attain direct knowledge is Bhaddā Kuṇḍalakesā.”¹²⁴Her story is in Nyanaponika and Hecker 2003: 269–73. She had been a wandering ascetic and debater before she met the Buddha. Her verses are at Thī 107–11.

182(244) “… among those who recollect past lives is Bhaddā Kāpilānī.”¹²⁵In lay life she had been the wife of Mahākassapa, but by mutual consent their marriage was never consummated. Her verses are at Thī 63–66.

183(245) “… among those who attain great direct knowledge is Bhaddā Kaccānā.”¹²⁶Mp identifies her as Rāhulamātā, the mother of Rāhula; hence she was the Buddha’s wife, better known in Buddhist tradition by the name Yasodharā.

184(246) “… among those who wear coarse robes is Kisāgotamī.”¹²⁷She is the protagonist in the famous story of the mustard seed. Her biographical sketch is in Nyanaponika and Hecker 2003: 273–78. She has a dialogue with Māra at SN 5:3, I 129–30. Her verses are at Thī 213–23.

185(247) “… among those resolved through faith is Sigālamātā.”¹²⁸She is said to have attained arahantship by giving prominence to the faculty of faith; hence her appointment as foremost of those resolved through faith.

vi. Sixth Subchapter

248 (1)–257 (10)

186(248) “Bhikkhus, the foremost of my male lay followers in being the first to go for refuge [26] are the merchants Tapussa and Bhallika.”¹²⁹Their encounter with the Buddha soon after his enlightenment is related at Vin I 4,1–27. They are said to have been from the Ukkala country. They provided the Buddha with his first meal after his enlightenment and went for refuge to the Buddha and the Dhamma (since the Saṅgha did not yet exist). Mp explains that the Buddha gave them some hairs from his head, which they brought to their native city and deposited in a cetiya (memorial shrine) that they built to accommodate them.

187(249) “… among donors is the householder Sudatta Anāthapiṇḍika.”¹³⁰For a detailed account of his life and activities, see Nyanaponika and Hecker 2003, chap. 9.

188(250) “… among speakers on the Dhamma is the householder Citta of Macchikāsaṇḍa.”¹³¹He is the chief figure in SN chap. 41. For a biographical sketch, see Nyanaponika and Hecker 2003: 365–72.

189(251) “… among those who make use of the four means of attracting and sustaining others is Hatthaka of Āḷavī.”¹³²Mp says that he was the son of the king of the state of Āḷavī. On hearing the Buddha teach he became a non-returner. In AN he engages the Buddha in conversation at 3:35 and, with Citta, is held up as a model lay follower at 2:132 and 4:176 §3 as well as at SN 17:23, II 235,20–25. He is praised by the Buddha at 8:23 and 8:24. After his rebirth as a deity, he comes to visit the Buddha at 3:127. The four means of attracting and sustaining others (saṅgahavatthu) are at 4:32.

190(252) “… among those who give what is excellent is Mahānāma the Sakyan.”¹³³He was a Sakyan prince, the elder brother of Anuruddha and a cousin of the Buddha. He often engages in discussions with the Buddha and other bhikkhus. In AN he appears in 3:73, 3:126, 6:10, 8:25, 11:11, and 11:12.

191(253) “… among those who give what is agreeable is the householder Ugga of Vesālī.”¹³⁴He is praised by the Buddha in 8:21 and speaks about the agreeable things that he offers in 5:44.

192(254) “… among attendants of the Saṅgha is the householder Uggata.”¹³⁵From the account in Mp, he seems to be identical with Ugga of Hatthigāma, praised by the Buddha in 8:22.

193(255) “… among those with unwavering confidence is Sūra Ambaṭṭha.”¹³⁶Mp relates a story of how Māra came to visit him in the guise of the Buddha to try to shake his confidence. Sūra, however, at once realized the deceit and exposed his visitor as Māra.

194(256) “… among those with confidence in persons is Jīvaka Komārabhacca.”¹³⁷He was court physician to King Bimbisāra as well as to the Buddha and the Saṅgha. In AN he appears only in 8:26. The story of his early career and his service to the Buddha is told at Vin I 268–81. On the expression “foremost of those with confidence in persons” (puggalappasannānaṃ aggo), Mp offers merely a word resolution. The intended sense, I assume, is that his confidence was based largely on personal confidence in the Buddha rather than on inquiry into the Dhamma.

195(257) “… among those who have trust is the householder Nakulapitā.”¹³⁸According to Mp, he and his wife Nakulamātā had been the Buddha’s parents in five hundred past lives and thus they still regarded him as their son. This, I believe, was what qualified them to be “foremost in trust” (vissāsakānaṃ aggo). In AN they appear together in 4:55 and 6:16. A brief biographical sketch of the couple is given in Nyanaponika and Hecker 2003: 375–78.

196vii. Seventh Subchapter

258 (1)–267 (10)

197(258) “Bhikkhus, the foremost of my female lay followers in being the first to go for refuge is Sujātā, daughter of Senānī.”¹³⁹She offered the bodhisatta his last meal before his enlightenment. Mp identifies her as the mother of Yasa (see Vin I 15–18), but this seems improbable. Sujātā was from Uruvelā, near present-day Bodhgayā, whereas Yasa is said to have been from distant Bārāṇasī.

198(259) “… among donors is Visākhā Migāramātā.”¹⁴⁰She was the Buddha’s chief female patron. A biographical sketch is in Nyanaponika and Hecker 2003: 247–55. The Buddha gives discourses to her in 3:70, 8:43, 8:47, and 8:49.

199(260) “… among those who are learned is Khujjuttarā.”¹⁴¹The servant of Sāmāvatī, she would go to hear the Buddha preach and repeat the discourses to the ladies of the court. The Itivuttaka is said to be the record of these teachings. In 2:133 and at 4:176 §4 she is held up, along with Veḷukaṇṭakī Nandamātā, as the ideal model for a female lay follower. She is also praised in SN 17:24.

200(261) “… among those who dwell in loving-kindness is Sāmāvatī.”¹⁴²Orphaned as a girl, she became the wife of King Udena of Kosambī. Together with the women of the court, she died when her jealous co-wife, Māgandiyā, had the women’s quarters set on fire. The story is in Ud 7:10, 79. Her biographical sketch is in Nyanaponika and Hecker 2003: 285–93.

201(262) “… among meditators is Uttarā Nandamātā.”¹⁴³She is probably identical with Veḷukaṇṭakī Nandamātā, who, while held up elsewhere as an ideal laywoman, is not mentioned in this list. Veḷukaṇṭakī Nandamātā is praised along with Khujjuttarā in the suttas cited above in note 141. In 7:53 she speaks about her seven astounding qualities.

202(263) “… among those who give what is excellent is Suppavāsā the Koliyan daughter.”¹⁴⁴She was the mother of Sīvalī. The story of her long pregnancy is in Ud 2:8, 15–18. The Buddha instructs her about the efficacy of giving food in 4:57.

203(264) “… among those who attend on the sick is the female lay follower Suppiyā.”¹⁴⁵She sliced flesh from her own thigh to feed a sick bhikkhu who needed meat. This caused the Buddha to prohibit the bhikkhus from consuming human flesh, even if willingly given. See Vin I 216–18.

204(265) “… among those with unwavering confidence is Kātiyānī.”¹⁴⁶Mp says that she was a close friend of Kāḷī of Kuraraghara. One day, while she was listening to a Dhamma discourse, thieves came to rob her house. She did not show any concern about the robbery but continued listening to the discourse. Her reaction caused the thieves to repent. With her help, they became monks and attained arahantship.

(266) “… among those who are intimate is the housewife Nakulamātā.”¹⁴⁷She was the wife of Nakulapitā. She reveals her virtues in 6:16 and receives a personal discourse from the Buddha in 8:48.

205(267) “… among those whose confidence is based on hearsay is the female lay follower Kāḷī of Kuraraghara.”¹⁴⁸A supporter of Mahākaccāna, she converses with him in 10:26. Mp says that she gained trust when she heard two yakkhas (spirits) speaking praise of the Three Jewels while traveling through the sky. She thereupon attained the fruit of stream-entry.

XV. IMPOSSIBLE¹⁴⁹Be divides the twenty-eight suttas in this vagga into three sub-chapters of ten, nine, and nine suttas respectively. Ce, which I follow, treats them all as one vagga named Aṭṭhānapāḷi. Many of these utterances are also found in MN 115.12–19, III 64–67.

268 (1)

206“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as permanent; there is no such possibility. But it is possible [27] that a worldling might consider some conditioned phenomenon as permanent; there is such a possibility.”¹⁵⁰Mp: “One accomplished in view (diṭṭhisampanna) is a noble disciple, a stream-enterer, possessing the view of the path (maggadiṭṭhiyā sampanna). The worldling, in contrast, can consider the conditioned phenomena of the three planes [the sensory plane, the form plane, and the formless plane] as permanent by way of the eternalist view (sassatadiṭṭhi).”

269 (2)

207“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as pleasurable; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as pleasurable; there is such a possibility.”¹⁵¹Mp: “This is said with reference to the obsession with pleasure that occurs by way of the view of self (attadiṭṭhivasena), as in those who hold that the self is exclusively blissful and immortal, etc. But, with a mind dissociated from views (diṭṭhivippayuttacittena), a noble disciple afflicted with fever might regard even feces as pleasurable, believing it can allay his fever.”

270 (3)

208“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider anything as a self; there is no such possibility. But it is possible that a worldling might consider something as a self; there is such a possibility.”¹⁵²Mp: “In the section on self, instead of speaking of a ‘conditioned phenomenon’ (saṅkhāra), the expression ‘anything’ (kañci dhammaṃ) is used; this is for the purpose of including conceptual entities such as the kasiṇas, etc. (see 1:455–64). Whatever the worldling grasps as permanent, pleasurable, and self, the noble disciple disentangles himself from its grip, considering it as impermanent, suffering, and non-self.”

271 (4)–276 (9)

209(271) “It is impossible and inconceivable, bhikkhus, that a person accomplished in view could deprive his mother of life … (272) that a person accomplished in view could deprive his father of life … (273) that a person accomplished in view could deprive an arahant of life … (274) that a person accomplished in view could, with a mind of hatred, shed the blood of the Tathāgatha … (275) that a person accomplished in view could create a schism in the Saṅgha … (276) that a person accomplished in view could acknowledge someone other [than the Buddha] as teacher; there is no such possibility. But it is possible that a worldling could acknowledge someone other [than the Buddha] as teacher; there is such a possibility.”¹⁵³The first five are the heinous deeds that bring immediate result (ānantariya kamma), necessarily producing rebirth in hell in the next existence. The five are mentioned collectively in 6:94. The six items together are referred to at Sn 233 as “the six things that cannot be done” (cha cābhiṭhānāni abhabbo kātuṃ) by the stream-enterer. Mp: “This here is the intention: ‘The condition of a worldling is blameworthy insofar as a worldling can do these deeds that bring immediate results, such as matricide and so forth. But the noble disciple is powerful since he does not do such deeds.’” Regarding the shedding of a Tathāgata’s blood, Mp says that the expression “with a mind of hatred” (paduṭṭhacitto) is used to highlight the motive. Devadatta, who wanted to kill the Buddha and take control of the Saṅgha, wounded the Buddha in a failed assassination attempt and thereby committed an ānantariya kamma. But the physician Jīvaka, wishing to restore the Buddha’s health, cut his skin to extract bad blood; he thereby did a meritorious deed. On schism in the Saṅgha (saṅghabheda), see 10:37, 10:39.

277 (10)

210“It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas¹⁵⁴This is redundant, since sammā sambuddha means simply “a perfectly enlightened one,” but I render the term thus to avoid misunderstanding. Though arahant disciples achieve sambodhi, full enlightenment, and are occasionally spoken of as sambuddha, “enlightened,” the designation sammā sambuddha is reserved for the founder, who alone attains anuttara sammā sambodhi, “unsurpassed perfect enlightenment.” [28] could arise contemporaneously in one world system; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system; there is such a possibility.”¹⁵⁵Mp explains the word “contemporaneously” (apubbaṃ acarimaṃ, lit., “not before, not after”) to cover the period from the time a bodhisatta enters his mother’s womb until the Buddha’s relics disappear. There can be only one Buddha at a time because a Buddha is without a counterpart or peer (see 1:172, 1:174). Thus if two Buddhas were to arise simultaneously, this statement would be invalidated. The issue is also dealt with at Mil 236–39, cited by Mp. Mp says that because no suttas speak of the arising of Buddhas in other world systems, while there are suttas that say Buddhas do not arise elsewhere, it is only in this world system (imasmiṃyeva cakkavāḷe) that they arise. Mp-ṭ cites several suttas that it interprets as excluding the possibility of Buddhas arising elsewhere, but these texts do not seem to be as categorical as the author supposes. Perhaps this argument was intended to counter the idea being advanced in early Mahāyāna sūtras (or even among other pre-Mahāyāna schools) that Buddhas arise in the world systems of the ten directions. For the early Buddhist view on world systems, see 3:81.

278 (11)

211“It is impossible and inconceivable, bhikkhus, that two wheel-turning monarchs could arise contemporaneously in one world system; there is no such possibility.¹⁵⁶A “wheel-turning monarch” (rājā cakkavatī) is an ideal king who conquers the lands of the four directions by his righteousness. In AN he is mentioned in 3:14, 5:131–33, 7:62, and 7:66. For details, see MN 129.33–47, III 172–77. But it is possible that one wheel-turning monarch might arise in one world system; there is such a possibility.”

279 (12)–283 (16)

212(279) “It is impossible and inconceivable, bhikkhus, that a woman could be an arahant who is a perfectly enlightened Buddha … (280) … that a woman could be a wheel-turning monarch … (281) … that a woman could occupy the position of Sakka … (282) … that a woman could occupy the position of Māra … (283) … that a woman could occupy the position of Brahmā; there is no such possibility. But it is possible that a man could occupy the position of Brahmā; there is such a possibility.”¹⁵⁷It seems that in the old Nikāyas the idea of aspiring for future Buddhahood is not raised at all. Thus the claim being made here is not that a woman cannot become a perfectly enlightened Buddha in a future life but that a Buddha is always male. The assertion in this sutta need not be read as excluding the possibility that one who is presently a woman could become a Buddha, but this would have to take place in a future life, after she has undergone a change of gender. The statements are no doubt formulated in the context of the Indian culture of the period, which always assigned positions of authority to males. MĀ 181, a Chinese parallel of MN 115, does not include the section on the inabilities of women. Nevertheless, we do find the declaration that a woman cannot become a Buddha in another Chinese parallel of the sutta, at T XVII 713b20–22. It also occurs in a sūtra quoted in the Abhidharma Mahāvibhāṣā at T XXVI 502b16–18, and in the *Śāriputrābhidharma Śāstra at T XXVIII, 600b10–12. According to such later canonical texts as the Buddhavaṃsa, if a woman resolves to attain Buddhahood in the presence of a Buddha, her resolution does not succeed (i.e., she does not receive the prediction of future Buddhahood). For the resolution to succeed, the aspirant must be a male who has left the home life. See Bodhi 2007: 251–53. Sakka is the ruler of the devas in the Tāvatiṃsa heaven.

284 (17)–286 (19)

213(284) “It is impossible and inconceivable, bhikkhus, that a wished for, desired, agreeable result could be produced from bodily misconduct … (285) … that a wished for, desired, agreeable result could be produced from verbal misconduct … (286) … that a wished for, desired, agreeable result could be produced from mental misconduct; there is no such possibility. But it is possible that an unwished for, undesired, disagreeable result might be produced [from bodily misconduct … from verbal misconduct …] from mental misconduct; there is such a possibility.”

287 (20)–289 (22)

214(287) “It is impossible and inconceivable, bhikkhus, that an unwished for, undesired, disagreeable result could be produced from bodily good conduct [29] … (288) … that an unwished for, undesired, disagreeable result could be produced from verbal good conduct … (289) … that an unwished for, undesired, disagreeable result could be produced from mental good conduct; there is no such possibility. But it is possible that a wished for, desired, agreeable result could be produced [from bodily good conduct … from verbal good conduct …] from mental good conduct; there is such a possibility.”¹⁵⁸The words in brackets pertain respectively to the two suttas that are abridged in this triad. The same applies to the following two triads.

290 (23)–292 (25)

215(290) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world … (291) … that a person engaging in verbal misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world … (292) … that a person engaging in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is no such possibility. But it is possible that a person engaging [in bodily misconduct … in verbal misconduct …] in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is such a possibility.”

293 (26)–295 (28)

216(293) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell … (294) … that a person engaging in verbal good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell … (295) … that a person engaging in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is no such possibility. But it is possible [30] that a person engaging [in bodily good conduct … in verbal good conduct …] in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is such a possibility.”

XVI. ONE THING¹⁵⁹Ce and Be divide this chapter (called Ekadhammapāḷi) into separate subchapters (called vaggas), as shown, whereas Ee treats the subchapters of Ce and Be as independent vaggas.

217i. First Subchapter

296 (1)

218“Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna.¹⁶⁰Mp: “Disenchantment (nibbidā) is dissatisfaction with the round [of rebirths]; dispassion (virāga) is the fading away of the round, or the fading away of such defilements as lust (rāga); cessation (nirodha) is the ceasing of lust, etc., or the ceasing of the round; peace (upasama) is the stilling of defilements; direct knowledge (abhiññā) is directly knowing the three characteristics; enlightenment (sambodha) is awakening to the four truths; and nibbāna is the realization of the non-conditioned nibbāna.” What is that one thing? Recollection of the Buddha.¹⁶¹Recollection of the Buddha (buddhānussati) is the first of the six recollections described more fully at 6:10 and elaborated at Vism 197–213, Ppn 7.1–67. Here is Mp (abridged): “Recollection of the Buddha serves two purposes: giving joy to the mind and promoting insight (cittasampahaṃsanatthañ c’eva vipassanatthañca). How? When a bhikkhu develops a meditation subject like unattractiveness [of the body], his mind may be disturbed, dissatisfied, and joyless. It does not remain on track but roams around like a wild bull. On that occasion, he should put aside his basic meditation subject and recollect the excellent qualities of the Tathāgata. As he recollects the Buddha, his mind becomes placid and free from hindrances. He can then return to his basic meditation object, develop insight, and reach the plane of the noble ones. Thus recollection of the Buddha gives joy to the mind. But one can also use this meditation subject directly for the purpose of developing insight. After recollecting the Buddha, one dissects the act of recollection into the five aggregates and defines them thus: ‘These five aggregates are, in brief, the truth of suffering. The craving that produced them is the truth of the origin. The cessation of craving is the truth of cessation; and the practice that understands cessation is the truth of the path.’ Thus one has defined the four truths in the preliminary portion [the stage of insight] and one step by step reaches the stage of the noble ones.” This is that one thing that, when developed and cultivated, leads exclusively to disenchantment … to nibbāna.”

297 (2)–305 (10)¹⁶²In Be these nine suttas are combined into one, numbered 297 in Be’s cumulative numbering scheme. In Ce and Ee, they are numbered 2–10 (since these editions number the first sutta in each vagga as “1” without cumulative numbering). I follow Be in using a cumulative numbering scheme, but I follow Ce and Ee in counting these suttas separately. Thus my numbering scheme from here on will exceed Be by eight, but without being matched by any corresponding scheme in Ce or Ee. In parentheses I give the sutta number internal to the subchapters, called vaggas, but simply enumerated without proper title.

219(297) “Bhikkhus, there is one thing that, when developed and cultivated, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. What is that one thing? Recollection of the Dhamma…. (298) Recollection of the Saṅgha…. (299) Recollection of virtuous behavior…. (300) Recollection of generosity…. (301) Recollection of the devas…. (302) Mindfulness of breathing…. (303) Mindfulness of death…. (304) Mindfulness directed to the body…. (305) Recollection of peace.¹⁶³The meditation subjects from recollection of the Dhamma through recollection of the devas are the other five recollections, also discussed in 6:10 §§2–6 and elaborated at Vism 213–26, Ppn 7.68–118. Mindfulness of breathing (ānāpānassati) is dealt with more fully at 10:60 §10, SN 54:10, V 322–25, and SN 54:13, V 328–33. For the commentarial treatment, see Vism 267–93, Ppn 8.145–244. Mindfulness of death (maraṇassati) is at 6:19, 6:20, 8:73, and 8:74, elaborated at Vism 229–39, Ppn 8.1–41. Mindfulness directed to the body (kāyagatā sati), as the unattractive nature of the body, is at 10:60 §3, and elaborated at Vism 239–66, Ppn 8.42–144. Recollection of peace (upasamānussati) occurs only here and is not separately explained but is treated at Vism 293–94, Ppn 8.245–51; this treatment closely resembles the perception of dispassion and the perception of cessation at 10:60 §§6–7. This is that one thing that, when developed and cultivated, leads exclusively to disenchantment … to nibbāna.”

220ii. Second Subchapter¹⁶⁴In Ee called vagga XVII and named “Seed” (Bīja).

306 (1)

221“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand so much as wrong view. For one of wrong view, unarisen unwholesome qualities arise and arisen unwholesome qualities increase and expand.”

307 (2)

222“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities arise and arisen wholesome qualities increase and expand so much as right view. [31] For one of right view, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.”

308 (3)

223“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities do not arise and arisen wholesome qualities decline so much as wrong view.¹⁶⁵Mp: “This is a designation for the sixty-two wrong views”; see DN 1.1.29–3.31, I 12–39. It seems, though, that the term micchādiṭṭhi is used in the Nikāyas solely in relation to three views: moral nihilism, the doctrine of non-doing, and the doctrine of non-causality (natthikavāda, akiriyavāda, ahetukavāda). For one of wrong view, unarisen wholesome qualities do not arise and arisen wholesome qualities decline.”

309 (4)

224“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline so much as right view.¹⁶⁶Mp: “This is a designation for the five kinds of right view.” Mp-ṭ: “[The views of] ownership of kamma, jhāna, insight, the path, and the fruit. The knowledge included in the jhāna consciousness is the right view of jhāna, while insight knowledge is the right view of insight.” For one of right view, unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline.”

310 (5)

225“Bhikkhus, I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view increases so much as careless attention. For one of careless attention, unarisen wrong view arises and arisen wrong view increases.”¹⁶⁷See 2:125, 10:93.

311 (6)

226“Bhikkhus, I do not see even a single thing on account of which unarisen right view arises and arisen right view increases so much as careful attention. For one of careful attention, unarisen right view arises and arisen right view increases.”¹⁶⁸See 2:126, MN 43.13, I 294,1–4.

312 (7)

227“Bhikkhus, I do not see even a single thing on account of which, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell, so much as wrong view. Possessing wrong view, with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”

313 (8)

228“Bhikkhus, I do not see even a single thing [32] on account of which, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world, so much as right view. Possessing right view, with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.”

314 (9)¹⁶⁹Ce considers this sutta and the next to contain seven suttas each: one each for bodily, verbal, and mental kamma, and for volition, yearning, aspiration, and volitional activities. Thus Ce counts twenty-two suttas for this section, as against ten in Be and Ee.

229“Bhikkhus, for a person of wrong view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.

230“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd¹⁷⁰Nimbabījaṃ vā kosātakibījaṃ vā tittakalābubījaṃ vā. were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view … all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.”

315 (10)

231“Bhikkhus, for a person of right view, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.

232“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it takes up from the soil and from the water would all lead to its sweet, agreeable, and delectable flavor.¹⁷¹Asecanakatta. Lit., “not causing surfeit.” For what reason? Because the seed is good. So too, for a person of right view … all lead to what is wished for, desired, and agreeable, to welfare and happiness. For what reason? Because the view is good.” [33]

iii. Third Subchapter¹⁷²Ee counts this as vagga XVIII, named “Makkhali.”

316 (1)

233“Bhikkhus, there is one person who arises in the world for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. Who is that one person? It is one who holds wrong view and has an incorrect perspective. He draws many people away from the good Dhamma and establishes them in a bad Dhamma. This is that one person who arises in the world for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.”¹⁷³Mp: “Devadatta together with the six [non-Buddhist] teachers and others who are similar.” For the views of the six teachers, see DN 2.16–33, I 52–59.

317 (2)

234“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. Who is that one person? It is one who holds right view and has a correct perspective. He draws many people away from a bad Dhamma and establishes them in the good Dhamma. This is that one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.”¹⁷⁴Mp: “When a Buddha has not arisen, this is a bodhisatta in the role of a wheel-turning monarch and others who are similar. When a Buddha has arisen, it is a Buddha and his disciples.”

318 (3)

235“Bhikkhus, I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy.”

319 (4)

236“Bhikkhus, I do not see even a single person who is acting so much for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings, as the hollow man Makkhali.¹⁷⁵Makkhali Gosāla was one of the six teachers contemporary with the Buddha. He was the founder (or perhaps just an eminent teacher) of the Ājīvakas (or Ājivikas). DN 2.20, I 53–54 ascribes to him the doctrine of non-causality (ahetukavāda), according to which there is no cause for the defilement or purification of beings, who have no energy, self-control, or capacity for free choice. Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster for many fish, so too, the hollow man Makkhali is, as it were, a ‘trap for people’¹⁷⁶Manussakhippaṃ. Mp: “He has arisen in the world like a fish net for people, to prevent them from reaching the path leading to heaven and liberation.” who has arisen in the world for the harm, suffering, calamity, and disaster of many beings.” [34]

320 (5)

237“Bhikkhus, one who encourages [others] in a badly expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much demerit. For what reason? Because that Dhamma is badly expounded.”

321 (6)

238“Bhikkhus, one who encourages [others] in a well-expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much merit. For what reason? Because that Dhamma is well expounded.”

322 (7)

239“Bhikkhus, with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient.¹⁷⁷Dāyakena mattā jānitabbā no paṭiggāhakena. Mp: “One should give within measure. One should not give fully, in excess. He [the Buddha] does not say ‘one should not give,’ but ‘one should give a little, moderately.’ Why? Because even if one gives fully, in excess, one does not achieve [as the fruit of one’s gift] the state of a human being, or a heavenly rebirth, or the attainment of nibbāna. There is no need for the recipient to be moderate in receiving. Why? Because he does not have to be moderate when things are being given to him fully; he does not practice fewness of wishes based on receiving in moderation.” For what reason? Because that Dhamma is badly expounded.”

323 (8)

240“Bhikkhus, with a well-expounded Dhamma and discipline, moderation should be known by the recipient [of a gift], not by the giver.¹⁷⁸Paṭiggāhakena mattā jānitabbā. Mp: “The person receiving should set the limit. How? By taking into account the donor, the item to be given, and one’s own capacity. For if the item to be given is plentiful, and the donor wishes to give a little, out of consideration for the donor one should accept a little. If there is only a little to be given, and the donor wishes to give a lot, out of consideration for the item to be given one should accept a little. If the item to be given is plentiful, and the donor wishes to give a lot, out of consideration for one’s own capacity one should accept moderately. Having thus known moderation, the recipient fulfills the practice of fewness of wishes. [In this way] those who did not get a share get one, and the gains acquired remain stable. Those without confidence acquire confidence; those with confidence increase in confidence; one becomes an example for the multitude; and one helps the Teaching to continue for a long time.” For what reason? Because that Dhamma is well expounded.”

324 (9)

241“Bhikkhus, whoever arouses energy in a badly expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is badly expounded.”

325 (10)

242“Bhikkhus, whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is well expounded.”

326 (11)

243“Bhikkhus, whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is badly expounded.”

327 (12)

244“Bhikkhus, whoever arouses energy in a well-expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is well expounded.”

328 (13)

245“Bhikkhus, just as even a trifling amount of feces is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”¹⁷⁹Mp explains that after the Buddha had given a discourse on the rebirth of beings, saying that there are nine persons “freed from hell, the animal realm, and the sphere of afflicted spirits” (see 9:12), he considered: “If the bhikkhus, on hearing this discourse, think: ‘We are freed from hell, etc.,’ they may think there is no need to strive for the higher paths and fruits. Let me then stir up a sense of urgency in them.” Mp glosses the words, “I do not praise even a trifling amount of existence,” with: “I do not praise rebirth in any realm of existence even for a short time” (appamattakampi kālaṃ bhave paṭisandhiṃ na vaṇṇayāmi).

329 (14)–332 (17)¹⁸⁰Ce and Ee count these as four separate suttas, whereas Be combines them into one.

246(329) “Bhikkhus, just as even a trifling amount of urine is foul smelling … (330) a trifling amount of saliva is foul smelling … (331) a trifling amount of pus is foul smelling … [35] … (332) a trifling amount of blood is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”

247iv. Jambudīpa Repetition Series [Fourth Subchapter]¹⁸¹Ce gives this vagga the title Jambudīpapeyyālo, the “Jambudīpa Repetition Series.” Ee counts this as vagga XIX and names it Appamattakaṃ, “Few.” Be simply calls it Catutthavaggo, “The Fourth (Sub-) Chapter.”

333 (1)–347 (15)¹⁸²Ce counts fifteen suttas in this first series; Be, by combining the second and third suttas, counts fourteen; Ee counts them all as one sutta.

248(333) “Just as, bhikkhus, in this Jambudīpa,¹⁸³Jambudīpa: the “Rose-Apple Continent,” the southern continent in Buddhist geography. The other three continents are Aparagoyana to the west, Uttarakuru to the north, and Pubbavideha to the east. Mp says Jambudīpa is named after the “great rose-apple tree” in the Himalayas, which is a hundred yojanas wide, with branches fifty yojanas long and a trunk fifteen yojanas in diameter. PED estimates a yojana to be seven miles; SED gives several alternatives but takes nine miles to be the most accurate. delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who are born on dry ground; more numerous are those beings who are born in water.”

249(334) “… so too those beings are few who are reborn among human beings; more numerous are those beings who have been reborn elsewhere than among human beings.”

250(335) “… so too those beings are few who are reborn in the middle provinces; more numerous are those who have been reborn in the outlying provinces among the uncouth foreigners.”¹⁸⁴The “middle provinces” (majjhimā janapadā) correspond roughly to the northeastern and north-central states of present-day India. Mp cites Vin I 197,20–29, for an exact specification of its boundaries. It is said that Buddhas, paccekabuddhas, great disciples, etc., are born only here. Everything beyond these bounds is called the “outlying provinces” (paccantimā janapadā). That the definitions are flexible is seen in Mp’s statement that all of Jambudīpa can also be called the middle region and the other continents the outlying provinces. In Sri Lanka (in the time of the commentators), the Anurādhapura district was considered the middle region and the rest of the country the outlying provinces. On mleccha (the Skt equivalent of Pāli milakkha), SED offers: “a foreigner, barbarian, non-Āryan, man of an outcast race, any person who does not speak Sanskrit and does not conform to the usual Hindu institutions.”

251(336) “… so too those beings are few who are wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated; more numerous are those who are unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated.”

252(337) “… so too those beings are few who are endowed with the noble eye of wisdom; more numerous are those beings who are confused and immersed in ignorance.”¹⁸⁵Mp: “The noble eye of wisdom (ariya paññācakkhu): the path together with insight.”

253(338) “… so too those beings are few who get to see the Tathāgata; more numerous are those beings who do not get to see him.”

254(339) “… so too those beings are few who get to hear the Dhamma and discipline expounded by the Tathāgata; [36] more numerous are those who do not get to hear it.”

255(340) “… so too those beings are few who, having heard the Dhamma, retain it in mind; more numerous are those who, having heard the Dhamma, do not retain it in mind.”

256(341) “… so too those beings are few who examine the meaning of the teachings that have been retained in mind; more numerous are those who do not examine the meaning of the teachings that have been retained in mind.”

257(342) “… so too those beings are few who understand the meaning and the Dhamma and then practice in accordance with the Dhamma; more numerous are those who do not understand the meaning and the Dhamma and do not practice in accordance with the Dhamma.”¹⁸⁶Ce and Be ete va sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṃ na paṭipajjanti; Ee ete va sattā bahutarā ye na atthaṃ aññāya na dhammaṃ aññāya dhammānudhammaṃ na paṭipajjanti. I assume that in Ce and Be the negation na preceding the finite verb is intended to apply distributively to the preceding absolutives. The Ee reading is supported by an older Sri Lankan printed edition.

258(343) “… so too those beings are few who acquire a sense of urgency about things inspiring urgency; more numerous are those who do not acquire a sense of urgency about things inspiring urgency.”¹⁸⁷Saṃvejaniyesu ṭhānesu saṃvijjanti. On a sense of urgency (saṃvega), see 3:128, 4:113. The commentaries enumerate “eight bases of the sense of urgency” (aṭṭha saṃvegavatthūni): birth, old age, illness, death; the suffering in the realms of misery; the suffering rooted in one’s saṃsāric past; the suffering to be encountered in one’s saṃsāric future; and the suffering rooted in the search for nutriment. See Sv III 795,6–9, Ps I 298,24–28, Spk III 163,23–26, Mp II 68,9–12.

259(344) “… so too those beings are few who, when inspired with a sense of urgency, strive carefully; more numerous are those who, when inspired with a sense of urgency, do not strive carefully.”

260(345) “… so too those beings are few who gain concentration, one-pointedness of mind, based on release; more numerous are those who do not gain concentration, one-pointedness of mind, based on release.”¹⁸⁸Mp: “Based on release (vavassaggārammaṇaṃ karitvā): release is nibbāna. The meaning is: having made that the object. Gain concentration (labhanti samādhiṃ): they obtain concentration of the path and concentration of the fruit.” I am not sure the expression vavassaggārammaṇaṃ karitvā need be interpreted in the technical sense (employed in the Abhidhamma) of the path and fruition cittas taking nibbāna as their object. The expression is also used in the definition of the concentration faculty at SN 48:9–10 (V 197,14–16, V 198,24–25). It may originally have meant simply a state of samādhi motivated by the aspiration for release. In SN, the noble eightfold path, the seven enlightenment factors, and five spiritual faculties are often described as vossaggapariṇāmiṃ, “evolving toward release” or “maturing in release,” vossagga and vavassagga being alternative forms of the same word.

261(346) “… so too those beings are few who obtain the exquisite taste of delicious food; more numerous are those who do not gain such food but subsist on scraps brought in a bowl.”

262(347) “… so too those beings are few who obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation; more numerous are those who do not obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation.¹⁸⁹Mp identifies the “taste of the meaning” (attharasa) with the four fruits, the “taste of the Dhamma” (dhammarasa) with the four paths, and the taste of liberation (vimuttirasa) with the deathless nibbāna (amatanibbāna). See 8:19: “This Dhamma and discipline has but one taste, the taste of liberation” (ayaṃ dhammavinayo ekaraso vimuttiraso). Again, Mp seems to impose on the sutta technical distinctions formulated only in a later period. Therefore, bhikkhus, you should train yourselves thus: ‘We will obtain the taste of the meaning, the taste of the Dhamma, the taste of liberation.’ It is in such a way that you should train yourselves.” [37]

348 (16)–377 (45)¹⁹⁰Ce and Be, which I follow, count thirty suttas in this group. Ee merges them into one.

263(348)–(350) “Just as, bhikkhus, in this Jambudīpa delightful parks, groves, landscapes, and lotus ponds are few, while more numerous are the hills and slopes, rivers that are hard to cross, places with stumps and thorns, and rugged mountains, so too those beings are few who, when they pass away as human beings, are reborn among human beings. More numerous are those who, when they pass away as human beings, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”¹⁹¹These suttas correspond closely to SN 56:102–31, V 474–77.

264(351)–(353) “… so too those beings are few who, when they pass away as human beings, are reborn among the devas. More numerous are those who, when they pass away as human beings, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

265(354)–(356) “… so too those beings are few who, when they pass away as devas, are reborn among the devas. More numerous are those who, when they pass away as devas, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

266(357)–(359) “… so too those beings are few who, when they pass away as devas, are reborn among human beings. More numerous are those who, when they pass away as devas, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

267(360)–(362) “… so too those beings are few who, when they pass away from hell, are reborn among human beings. More numerous are those who, when they pass away from hell, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

268(363)–(365) “… so too those beings are few who, when they pass away from hell, are reborn among the devas. More numerous are those who, when they pass away from hell, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

269(366)–(368) “… so too those beings are few who, when they pass away from the animal realm, are reborn among human beings. More numerous are those who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

270(369)–(371) “… so too those beings are few who, when they pass away from the animal realm, are reborn among the devas. More numerous are those [38] who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

271(372)–(374) “… so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among human beings. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

272(375)–(377) “… so too those beings are few who, when they pass away from the sphere of afflicted spirits, are reborn among the devas. More numerous are those who, when they pass away from the sphere of afflicted spirits, are reborn in hell … in the animal realm … in the sphere of afflicted spirits.”

XVII. QUALITIES ENGENDERING CONFIDENCE

378 (1)–393 (16)¹⁹²Ee treats these suttas as the beginning of vagga XX, Jhānavagga, “The Jhāna Chapter.” Ce treats them as the fifth subchapter of vagga XVI, designated Soḷasapasādakaradhammā, “Sixteen Qualities Engendering Confidence.” Be groups them as vagga XVII, named Pasādakaradhammavagga, “Chapter on Qualities Engendering Confidence.”

273“Bhikkhus, this is certainly a type of gain, namely, (378) being a forest-dweller, (379) being one who lives on food acquired on alms round, (380) being a wearer of rag robes, (381) having just three robes,¹⁹³The observances in 1:378–381 are ascetic practices (dhutaṅga) permitted by the Buddha. (382) being a speaker on the Dhamma, (383) being an upholder of the discipline, (384) great learning, (385) long-standing, (386) having proper deportment, (387) the acquisition of a retinue, (388) having a large retinue, (389) coming from a good family, (390) being handsome, (391) being an excellent speaker, (392) having few desires, (393) having good health.”

XVIII. FINGER SNAP¹⁹⁴Ee treats this as a continuation of vagga XX. Ce takes it to be the sixth subchapter of vagga XVI, but gives it a separate name, as if it were a new chapter, Accharāsaṅghātavaggo, “The Finger Snap Chapter.” Be counts it as vagga XVIII, called Aparaaccharāsaṅghātavaggo, “Another Finger Snap Chapter.” In Be, vagga VI is “The First Finger Snap Chapter.”

394 (1)

274“Bhikkhus, if for just the time of a finger snap a bhikkhu develops the first jhāna, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

395 (2)–401 (8)

275“Bhikkhus, if for just the time of a finger snap a bhikkhu develops (395) the second jhāna … (396) the third jhāna … (397) the fourth jhāna … (398) the liberation of the mind by loving-kindness … (399) the liberation of the mind by compassion … [39] (400) the liberation of the mind by altruistic joy … (401) the liberation of the mind by equanimity,¹⁹⁵These are the four jhānas followed by the four divine dwellings (brahmavihāra). he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

402 (9)–405 (12)¹⁹⁶These are the four establishments of mindfulness (satipaṭṭhāna), followed by the other groups in the thirty-seven aids to enlightenment: the four right strivings (sammappadhāna), the four bases for psychic potency (iddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bojjhaṅga), and the noble eightfold path (ariya aṭṭhaṅgika magga).

276“… (402) dwells contemplating the body in the body,¹⁹⁷The Pāli phrase kāye kāyānupassī viharati is usually translated either as I have rendered it here or as “[he] dwells contemplating the body as a body.” The question is sometimes raised which of these two is more accurate. I believe that 7:6, IV 13–15, supports my rendering here. We there read ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, and in the following suttas: sabbasaṅkhāresu dukkhānupassī viharati, sabbadhammesu anattānupassī viharati, and nibbāne sukhānupassī viharati. These are best rendered: “Some person dwells contemplating impermanence in all conditioned phenomena,” “dwells contemplating suffering in all conditioned phenomena,” “dwells contemplating non-self in all phenomena,” and “dwells contemplating happiness in nibbāna.” They could not be rendered: “Some person dwells contemplating impermanence as all conditioned phenomena” … “contemplating happiness as nibbāna.” In each case, the word conjoined with anupassī is the aspect that is contemplated, and the word in the locative case is the sphere in relation to which that aspect is contemplated. Analogously, in kāye kāyānupassī viharati, the kāya conjoined with anupassī is the aspect that is contemplated (the “bodiness” of the body) and the locative kāye is the domain in relation to which that aspect is contemplated. Strictly speaking kāyānupassī does not actually mean “contemplating the body,” but “a body-contemplator.” Thus a very literal translation of the phrase would be: “He dwells as a body-contemplator in relation to the body.” Since such a rendering would sound awkward in English, I fall back on the familiar “contemplating the body in the body.” Similar considerations apply to the other three satipaṭṭhānas. ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world … (403) dwells contemplating feelings in feelings … (404) dwells contemplating mind in mind … (405) dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world …”

406 (13)–409 (16)

277“… (406) generates desire for the non-arising of unarisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (407) generates desire for the abandoning of arisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (408) generates desire for the arising of unarisen wholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (409) generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfillment by development; makes an effort, arouses energy, applies his mind, and strives …”

410 (17)–413 (20)

278“… (410) develops the basis for psychic potency that possesses concentration due to desire and activities of striving … (411) develops the basis for psychic potency that possesses concentration due to energy and activities of striving … (412) develops the basis for psychic potency that possesses concentration due to mind and activities of striving … (413) develops the basis for psychic potency that possesses concentration due to investigation and activities of striving …”

414 (21)–423 (30)

279“… (414) develops the faculty of faith … (415) develops the faculty of energy … (416) develops the faculty of mindfulness … (417) develops the faculty of concentration … (418) develops the faculty of wisdom … (419) develops the power of faith … (420) develops the power of energy … (421) develops the power of mindfulness … (422) develops the power of concentration … (423) develops the power of wisdom …”

424 (31)–430 (37)

280“… (424) develops the enlightenment factor of mindfulness … (425) develops the enlightenment factor of discrimination of phenomena … (426) develops the enlightenment factor of energy [40] … (427) develops the enlightenment factor of rapture … (428) develops the enlightenment factor of tranquility … (429) develops the enlightenment factor of concentration … (430) develops the enlightenment factor of equanimity …”

431 (38)–438 (45)

281“… (431) develops right view … (432) develops right intention … (433) develops right speech … (434) develops right action … (435) develops right livelihood … (436) develops right effort … (437) develops right mindfulness … (438) develops right concentration …”

439 (46)–446 (53)¹⁹⁸These are the eight bases of overcoming (abhibhāyatana). For explanations, see 8:65 and pp. 1808–9, notes 1771–75.

282“… (439) percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (440) percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (441) not percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (442) not percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (443) not percipient of forms internally, sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (444) not percipient of forms internally, sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (445) not percipient of forms internally, sees forms externally, red ones, red in color, with a red hue, with a red tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (446) not percipient of forms internally, sees forms externally, white ones, white in color, with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see’ …”

447 (54)–454 (61)¹⁹⁹These are the eight emancipations (vimokkha). See 8:66 and pp. 1809–10, notes 1776–80.

283“… (447) possessing form sees forms … [41] (448) not percipient of forms internally sees forms externally … (449) is focused only on ‘beautiful’ … (450) with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ enters and dwells in the base of the infinity of space … (451) by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness … (452) by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ enters and dwells in the base of nothingness … (453) by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception … (454) by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling …”

455 (62)–464 (71)

284“… (455) develops the earth kasiṇa … ²⁰⁰A kasiṇa is an object, often a disk, used as a support for meditation. For example, the earth kasiṇa is a disk of brown clay on which the meditator focuses to obtain an inner perception of earth. For full explanations, see Vism chaps. 4and 5. Ce adds ālokakasiṇa, the light kasiṇa, which is not in Be and Ee. (456) develops the water kasiṇa … (457) develops the fire kasiṇa … (458) develops the air kasiṇa … (459) develops the blue kasiṇa … (460) develops the yellow kasiṇa … (461) develops the red kasiṇa … (462) develops the white kasiṇa … (463) develops the space kasiṇa … (464) develops the consciousness kasiṇa …”

465 (72)–474 (81)

285“… (465) develops the perception of unattractiveness … (466) develops the perception of death … (467) develops the perception of the repulsiveness of food … (468) develops the perception of non-delight in the entire world … (469) develops the perception of impermanence … (470) develops the perception of suffering in the impermanent … (471) develops the perception of non-self in what is suffering … (472) develops the perception of abandoning … (473) develops the perception of dispassion … (474) develops the perception of cessation …”

475 (82)–484 (91)

286“… (475) develops the perception of impermanence … (476) develops the perception of non-self … [42] (477) develops the perception of death … (478) develops the perception of the repulsiveness of food … (479) develops the perception of non-delight in the entire world … (480) develops the perception of a skeleton … (481) develops the perception of a worm-infested corpse … (482) develops the perception of a livid corpse … (483) develops the perception of a fissured corpse … (484) develops the perception of a bloated corpse …”²⁰¹1:480–84 are five of the ten “foul” or unattractive objects (asubhārammaṇa) discussed at Vism 178–79, Ppn 6.1–11.

485 (92)–494 (101)

287“… (485) develops recollection of the Buddha … (486) develops recollection of the Dhamma … (487) develops recollection of the Saṅgha … (488) develops recollection of virtuous behavior … (489) develops recollection of generosity … (490) develops recollection of the deities … (491) develops mindfulness of breathing … (492) develops mindfulness of death … (493) develops mindfulness directed to the body … (494) develops recollection of peace …”

495 (102)–534 (141)

288“… (495) develops the faculty of faith accompanied by the first jhāna … (496) develops the faculty of energy … (497) develops the faculty of mindfulness … (498) develops the faculty of concentration … (499) develops the faculty of wisdom … (500) develops the power of faith … (501) develops the power of energy … (502) develops the power of mindfulness … (503) develops the power of concentration … (504) develops the power of wisdom accompanied by the first jhāna …”

289“… (505)–(514) develops the faculty of faith … the power of wisdom accompanied by the second jhāna … (515)–(524) develops the faculty of faith … the power of wisdom accompanied by the third jhāna … (525)–(534) develops the faculty of faith … the power of wisdom accompanied by the fourth jhāna …”²⁰²For clarity’s sake, I have slightly expanded the extremely compressed Pāli text.

535 (142)–574 (181)

290“… (535) develops the faculty of faith accompanied by loving-kindness … (536) develops the faculty of energy … (537) develops the faculty of mindfulness … (538) develops the faculty of concentration … (539) develops the faculty of wisdom … (540) develops the power of faith … (541) develops the power of energy … (542) develops the power of mindfulness … (543) develops the power of concentration … (544) develops the power of wisdom accompanied by loving-kindness …”

291“… (545)–(554) develops the faculty of faith … develops the power of wisdom accompanied by compassion … (555)–(564) develops the faculty of faith … the power of wisdom accompanied by altruistic joy … (565)–(574) develops the faculty of faith … the power of wisdom accompanied by equanimity²⁰³Following this, Ee includes ten more suttas, obtained by taking saddhindriyaṃ bhāveti (and the other four indriya) and saddhābalaṃ bhāveti (and the other four bala) without associating them with a jhāna or brahmavihāra. This is not matched by Ce or Be and is thus likely to be an editorial error. … [43] … he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

XIX. MINDFULNESS DIRECTED TO THE BODY²⁰⁴This number agrees with Be. Ee counts this as vagga XXI, Ce as the seventh subchapter of vagga XVI, but separately titled Kāyagatāsativaggo, “The Chapter on Mindfulness Directed to the Body.”

575 (1)

292“Bhikkhus, even as one who encompasses with his mind the great ocean includes thereby all the streams that run into the ocean, just so, whoever develops and cultivates mindfulness directed to the body includes all wholesome qualities that pertain to true knowledge.”²⁰⁵0Mp: “Wholesome qualities that pertain to true knowledge (kusalā dhammā ye keci vijjābhāgiyā): There are eight kinds of true knowledge: insight knowledge, the mind-made body, and the six kinds of direct knowledge (see, e.g., 3:101, 6:2). The qualities associated with these eight are the things that pertain to true knowledge. Or, if one of the eight is taken to be true knowledge, the others are ‘qualities that pertain to true knowledge.’” At 2:31, samatha and vipassanā are said to be the two things that pertain to true knowledge.

576 (2)–582 (8)

293Bhikkhus, one thing, when developed and cultivated, (576) leads to a strong sense of urgency²⁰⁶See above, note 187. … (577) leads to great good … (578) leads to great security from bondage … (579) leads to mindfulness and clear comprehension … (580) leads to the attainment of knowledge and vision … (581) leads to a pleasant dwelling in this very life … (582) leads to realization of the fruit of knowledge and liberation. What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to realization of the fruit of knowledge and liberation.”

583 (9)²⁰⁷Ce and Ee count four separate suttas here, each based on one of the benefits that come from developing mindfulness of the body, whereas Be combines them into one. The use of the conjunction pi after each item seems to corroborate Be, which I follow.

294“Bhikkhus, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all wholesome qualities that pertain to true knowledge reach fulfillment by development. What is that one thing? Mindfulness directed to the body. [44] When this one thing is developed and cultivated, the body becomes tranquil … and all wholesome qualities that pertain to true knowledge reach fulfillment by development.”

584 (10)²⁰⁸Ee counts two suttas here, one based on the non-arising of unarisen unwholesome qualities, the other on the abandoning of arisen unwholesome qualities. Ce and Be, which I follow, take this to be one sutta.

295“Bhikkhus, when one thing is developed and cultivated, unarisen unwholesome qualities do not arise and arisen unwholesome qualities are abandoned. What is that one thing? Mindfulness directed to the body. When this one thing is developed and cultivated, unarisen unwholesome qualities do not arise and arisen unwholesome qualities are abandoned.”

585 (11)²⁰⁹Again, Ee counts this as two suttas, but I follow Ce and Be in taking it as one.

296“Bhikkhus, when one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand. What is that one thing? Mindfulness directed to the body. When this one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.”

586 (12)–590 (16)²¹⁰Here I follow Ce and Ee in taking this passage as five suttas, whereas Be treats it as one. On the seven underlying tendencies (anusaya), see 7:11, 7:12; on the ten fetters (saṃyojana), see 10:13.

297“Bhikkhus, when one thing is developed and cultivated, (586) ignorance is abandoned … (587) true knowledge arises … (588) the conceit ‘I am’ is abandoned … (589) the underlying tendencies are uprooted … (590) the fetters are abandoned. What is that one thing? Mindfulness directed to the body. When this one thing is developed and cultivated, ignorance is abandoned … true knowledge arises … the conceit ‘I am’ is abandoned … the underlying tendencies are uprooted … the fetters are abandoned.”

591 (17)–592 (18)

298“Bhikkhus, one thing, when developed and cultivated, (591) leads to differentiation by wisdom … (592) leads to nibbāna through non-clinging.²¹¹Mp glosses paññāpabhedāya with paññāya pabhedagamanatthaṃ. At Paṭis-a III 644,6–7, paññāpabhedakusalo is glossed “skilled in his own infinite distinctions” (attano anantavikappe … cheko). Its near synonym, pabhinnañāṇo, is explained as “having knowledge that has attained infinite differentiations” (anantappabhedapattañāṇo). Mp glosses anupādāparinibbāna with apaccayaparinibbānassa sacchikiriyatthāya, “for the purpose of realizing the non-conditioned final nibbāna.” What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to differentiation by wisdom … leads to nibbāna through non-clinging.”

593 (19)–595 (21)

299“Bhikkhus, when one thing is developed and cultivated, (593) penetration of numerous elements occurs … (594) penetration of the diversity of elements occurs … (595) analytical knowledge of numerous elements occurs.²¹²Mp explains “penetration of numerous elements” (anekadhātupaṭivedha) as the penetration of the characteristics (lakkhaṇa) of the eighteen elements; “penetration of the diversity of elements” (nānādhātupaṭivedha) as penetration of the characteristics of those eighteen elements by way of their diversity (nānābhāvena); and “analytical knowledge of numerous elements” (anekadhātupaṭisambhidā) as the knowledge that classifies elements thus: “When this element is prominent, that occurs.” MN 115, III 62–63, explains various ways in which a bhikkhu can be called “skilled in elements” (dhātukusala), all of which may be pertinent to the present passage. What is that one thing? It is mindfulness directed to the body. When this one thing is developed and cultivated, penetration of the various elements occurs … penetration of the diversity of elements occurs … analytical knowledge of the various elements occurs.”

596 (22)–599 (25)

300“Bhikkhus, one thing, when developed and cultivated, leads (596) to realization of the fruit of stream-entry … (597) to realization of the fruit of once-returning … (598) to realization of the fruit of non-returning [45] … (599) to realization of the fruit of arahantship. What is that one thing? It is mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to realization of the fruit of stream-entry … to realization of the fruit of once-returning … to realization of the fruit of non-returning … to realization of the fruit of arahantship.”

600 (26)–615 (41)

301“Bhikkhus, one thing, when developed and cultivated, leads (600) to the obtaining of wisdom … (601) to the growth of wisdom … (602) to the expansion of wisdom … (603) to greatness of wisdom … (604) to diversity of wisdom … (605) to vastness of wisdom … (606) to depth of wisdom … (607) to a state of unsurpassed wisdom … (608) to breadth of wisdom … (609) to abundance of wisdom … (610) to rapidity of wisdom … (611) to buoyancy of wisdom … (612) to joyousness of wisdom … (613) to swiftness of wisdom … (614) to keenness of wisdom … (615) to penetrativeness of wisdom.²¹³See SN V 411–12. Mp offers explanations of these terms based on Paṭis II 189–202. What is that one thing? Mindfulness directed to the body. This is the one thing that, when developed and cultivated, leads to penetrativeness of wisdom.”

XX. THE DEATHLESS²¹⁴I follow Be, which treats this as a separate vagga. Ee takes it to be a continuation of its vagga XXI. Ce treats it as the eighth subchapter of its vagga XVI.

616 (1)²¹⁵Ce and Ee take each of the twelve matching pairs in this vagga to be separate suttas, thus counting twenty-four suttas. I follow Be, which takes each pair of propositions to be a single sutta and thus counts only twelve suttas.

302“Bhikkhus, they do not partake of the deathless who do not partake of mindfulness directed to the body. They partake of the deathless who partake of mindfulness directed to the body.”

617 (2)

303“Bhikkhus, the deathless has not been partaken of by those who have not partaken of mindfulness directed to the body. The deathless has been partaken of by those who have partaken of mindfulness directed to the body.”

618 (3)

304“Bhikkhus, they have fallen away from the deathless who have fallen away from mindfulness directed to the body. They have not fallen away from the deathless who have not fallen away from mindfulness directed to the body.”

619 (4)

305“Bhikkhus, they have neglected the deathless who have neglected mindfulness directed to the body. [46] They have undertaken the deathless who have undertaken mindfulness directed to the body.”

620 (5)

306“Bhikkhus, they are heedless about the deathless who are heedless about mindfulness directed to the body. They are not heedless about the deathless who are not heedless about mindfulness directed to the body.”

621 (6)

307“Bhikkhus, they have forgotten the deathless who have forgotten mindfulness directed to the body. They have not forgotten the deathless who have not forgotten mindfulness directed to the body.”

622 (7)

308“Bhikkhus, they have not pursued the deathless who have not pursued mindfulness directed to the body. They have pursued the deathless who have pursued mindfulness directed to the body.”

623 (8)

309“Bhikkhus, they have not developed the deathless who have not developed mindfulness directed to the body. They have developed the deathless who have developed mindfulness directed to the body.”

624 (9)

310“Bhikkhus, they have not cultivated the deathless who have not cultivated mindfulness directed to the body. They have cultivated the deathless who have cultivated mindfulness directed to the body.”

625 (10)

311“Bhikkhus, they have not directly known the deathless who have not directly known mindfulness directed to the body. They have directly known the deathless who have directly known mindfulness directed to the body.”

626 (11)

312“Bhikkhus, they have not fully understood the deathless who have not fully understood mindfulness directed to the body. They have fully understood the deathless who have fully understood mindfulness directed to the body.”

627 (12)

313“Bhikkhus, they have not realized the deathless who have not realized mindfulness directed to the body. They have realized the deathless who have realized mindfulness directed to the body.”

The Book of the Ones is finished.