THE BOOK OF THE NINES

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

The First Fifty

I. ENLIGHTENMENT

1 (1) Enlightenment¹⁸²¹This is a composite nine, obtained by combining the five proximate causes and the four meditation subjects.

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, wanderers of other sects may ask you: ‘What, friends, is the proximate cause for the development of the aids to enlightenment?’ If you are asked thus, how would you answer them?”

4“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”

5“Then listen, bhikkhus, and attend closely. I will speak.”

6“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

7“Bhikkhus, if wanderers of other sects should ask you: ‘What, friends, is the proximate cause for the development of the aids to enlightenment?’ you should answer them as follows.

(1) “‘Here, friends, a bhikkhu has good friends, good companions, [352] good comrades. This is the first proximate cause for the development of the aids to enlightenment.

8(2) “‘Again, friends, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is the second proximate cause….

9(3) “‘Again, friends, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is the third proximate cause….

10(4) “‘Again, friends, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the fourth proximate cause….

11(5) “‘Again, friends, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is the fifth proximate cause for the development of the aids to enlightenment.’

12“When, bhikkhus, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Pātimokkha … will train in them.

13“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires … on the knowledge and vision of liberation.

14“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy [353] for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities.

15“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

16“Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit ‘I am.’¹⁸²²The conceit “I am” (asmimāna) is more subtle than personal-existence view (sakkāyadiṭṭhi). Both are removed by the perception of non-self, but whereas the stream-enterer eliminates personal-existence view, only the arahant eliminates the conceit “I am.” On this point see SN 22:89, III 130,8–131,31. It seems that personal-the perception of non-self consists in theexistence view has a stronger conceptual underpinning than the conceit “I am,” which is more closely connected to existential need and therefore can be eliminated only at arahantship. When one perceives impermanence, the perception of non-self is stabilized.¹⁸²³Mp: “When the characteristic of impermanence is seen, the characteristic of non-self is seen. Among the three characteristics, when one is seen, the other two are also seen. Thus it is said: ‘When one perceives impermanence, the perception of non-self is stabilized.’” Mp-ṭ, commenting on 9:3, says: “One who perceives impermanence (aniccasaññino): one who perceives impermanence by way of the contemplation of impermanence, which occurs thus: ‘All conditioned phenomena are impermanent’ because they cease to be after having existed; because they arise and vanish; because they are fragile; because they are temporary; and because they exclude permanence. The perception of non-self is stabilized (anattasaññā saṇṭhāti): the perception of non-self consists in the contemplation of non-self, which occurs thus: ‘All phenomena are non-self’ because they are coreless; because we have no mastery over them; and because they are alien, void, hollow, and empty. This perception is stabilized, firmly established in the mind.” One who perceives non-self eradicates the conceit ‘I am,’ [which is] nibbāna in this very life.”

2 (2) Support¹⁸²⁴This is another composite nine, arrived at by combining the five means of support with the four reliances.

17Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “It is said, Bhante: ‘Equipped with supports, equipped with supports.’ In what way is a bhikkhu equipped with supports?”¹⁸²⁵Nissayasampanno. The expression occurs at 3:20, but with a different nuance. Mp glosses nissayasampanno here with patiṭṭhāsampanno, “possessed of a foundation,” which suggests it refers to the supporting conditions for attaining arahantship.

18(1) “If, bhikkhu, supported by faith, a bhikkhu abandons the unwholesome and develops the wholesome, the unwholesome is indeed abandoned by him. (2) If, supported by a sense of moral shame … (3) … supported by moral dread … (4) … supported by energy … (5) … supported by wisdom, a bhikkhu abandons the unwholesome and develops the wholesome, that unwholesome is indeed abandoned by him.¹⁸²⁶These are the five trainee’s powers (sekhabalāni) of 5:1–2. [354] A bhikkhu has abandoned and well abandoned the unwholesome when he has abandoned it by seeing it with noble wisdom.¹⁸²⁷Taṃ hi’ssa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ. This statement indicates that whereas the previous four abandonings are tentative and reversible, the abandoning effected by wisdom is permanent and irreversible.

19“Basing himself on these five things, that bhikkhu should rely on four things.¹⁸²⁸These four are found among the six methods of abandoning the āsavas explained at 6:58. See, too, MN 2, where they are included among the seven methods of abandoning the āsavas. What four? Here, (6) having reflected, a bhikkhu uses some things; (7) having reflected, he patiently endures some things; (8) having reflected, he avoids some things; and (9) having reflected, he dispels some things.

20“It is in this way, bhikkhu, that a bhikkhu is equipped with supports.”

3 (3) Meghiya¹⁸²⁹Still another composite nine, arrived at by combining the five things that lead to the mind’s maturation and the four meditation subjects, with the addition of a narrative framework. The sutta is also found as Ud 4:1, 34–37, with an “inspired utterance” added.

21Thus have I heard. On one occasion the Blessed One was dwelling at Cālikā on Mount Cālikā.¹⁸³⁰Mp says that Cālikā was the name of a city and nearby was a mountain also called Cālikā. They had built a large monastery there and the Blessed One had been dwelling in the monastery, supported by the city. Now on that occasion the Venerable Meghiya was the Blessed One’s attendant. Then the Venerable Meghiya approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, I would like to enter Jantugāma for alms.”

22“You may do so, Meghiya, at your own convenience.”

23Then, in the morning, the Venerable Meghiya dressed, took his bowl and robe, and entered Jantugāma for alms. When he had walked for alms in Jantugāma, after his meal, on returning from his alms round, he went to the bank of the Kimikālā River. As he was walking and wandering around for exercise along the bank of the Kimikālā River, the Venerable Meghiya saw [355] a lovely and delightful mango grove. It occurred to him: “This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will come back to this mango grove to strive.”

24Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said: “This morning, Bhante, I dressed, took my bowl and robe, and entered Jantugāma for alms…. [All as above, but in the first person.] … I thought: ‘This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will go back to that mango grove to strive.’ So if the Blessed One would permit me, I will go back to that mango grove to strive.”

25“As we are alone, Meghiya, wait until another bhikkhu comes along.”¹⁸³¹Reading with Ce and Be āgacchati, as against Ee dissatu, “let be seen.”

26A second time the Venerable Meghiya said to the Blessed One: “Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done.¹⁸³²Actually, what occurs “a second time” is only the request for permission, not the full statement. Mp: “There is nothing further to be done (natthi kiñci uttariṃ karaṇīyaṃ): because the four functions have been done respecting the four truths. And no [need] to increase what has been done (katassa vā paṭicayo): no repetition of what he has attained. For the path already developed is not developed again, and there is no repeated abandoning of abandoned defilements.” But, Bhante, I have something further to be done and [need to] increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive.”

27“As we are alone, Meghiya, wait until another bhikkhu comes along.” [356]

28A third time the Venerable Meghiya said to the Blessed One: “Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done. But, Bhante, I have something further to be done and [need to] increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive.”

“Since you speak of striving, Meghiya, what can I say to you? You may go at your own convenience.”

29Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and went to the mango grove. He entered and sat down at the foot of a tree to pass the day. Then, while the Venerable Meghiya was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to him: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to him: “This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming.”¹⁸³³Mp: “In five hundred successive lives he had been a king. There had been a stone slab there where he used to sit. He had come accompanied by three troops of dancing girls to amuse himself in the park. From the time Meghiya sat down there, it seemed as if he were no longer a monk but a king sitting on a regal couch beneath a white parasol, surrounded by his retinue of dancing girls. As he enjoyed his splendor, sensual thoughts arose in him. Just then, he seemed to see two thieves who had been arrested by his men and brought before him. In ordering one to be executed, thoughts of ill will arose in him; and in ordering the other to be imprisoned, thoughts of harming arose. Thus he was enveloped by those unwholesome thoughts like a tree by creepers, or like a honey-eater by honey bees.”

30Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, while I was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to me: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to me: ‘This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet [357] I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming.’”

31“Meghiya, when liberation of mind has not matured, five things lead to its maturation.¹⁸³⁴Mp: “Liberation of mind (cetovimutti): liberation of mind from defilements. In the preliminary phase of practice, the mind is liberated from defilements by way of [liberation in] a particular respect (tadaṅgavasena) and by way of suppression (vikkhambhanavasena). In the subsequent phase, it is liberated by way of eradication (samucchedavasena) and by way of tranquilization (paṭipassaddhivasena). When the dispositions have been awakened and matured, insight gives rise to the path, and as insight reaches maturity, liberation of mind is said to have matured. But in their absence it has not yet matured.” What five?

32(1) “Here, Meghiya, a bhikkhu has good friends, good companions, good comrades. When liberation of mind has not matured, this is the first thing that leads to its maturation.

33(2) “Again, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. When liberation of mind has not matured, this is the second thing that leads to its maturation.

34(3) “Again, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. When liberation of mind has not matured, this is the third thing that leads to its maturation.

35(4) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. When liberation of mind has not matured, this is the fourth thing that leads to its maturation.

36(5) “Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. When liberation of mind has not matured, this is the fifth thing that leads to its maturation.

37“When, Meghiya, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Pātimokkha … [358] … will train in them.

38“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires … on the knowledge and vision of liberation.

39“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities.

40“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

41“Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit ‘I am.’ When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit ‘I am,’ [which is] nibbāna in this very life.”

4 (4) Nandaka¹⁸³⁵This is still another composite nine, obtained by joining the four attributes described by the Buddha with the five benefits in timely listening to the Dhamma.

42On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Nandaka was instructing, encouraging, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk. Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew that the talk was finished, he cleared his throat [359] and tapped on the bolt. The bhikkhus opened the door for him. The Blessed One then entered the assembly hall, sat down on the seat that was prepared for him, and said to the Venerable Nandaka: “You gave the bhikkhus a long exposition of the Dhamma. My back was aching while I stood outside the door waiting for the talk to end.”

43When this was said, the Venerable Nandaka, feeling embarrassed, said to the Blessed One: “Bhante, I did not know that the Blessed One was standing outside the door. If I had known, I wouldn’t have spoken so long.”

44Then the Blessed One, having understood the Venerable Nandaka’s embarrassment, said to him: “Good, good, Nandaka! It is proper for clansmen like you who have gone forth out of faith from the household life into homelessness to sit together for the sake of a Dhamma talk. When you assemble, Nandaka, you should do one of two things: either talk on the Dhamma or maintain noble silence.

45(1) “Nandaka, a bhikkhu may be endowed with faith but he is not virtuous; thus he is incomplete with respect to that factor.¹⁸³⁶This begins like 8:71 but develops differently. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith [360] and also be virtuous?’ But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor.

46(2) “A bhikkhu may be endowed with faith and virtuous but he does not gain internal serenity of mind;¹⁸³⁷Be has cetosamādhissa throughout, as against Ce and Ee cetosamathassa. thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith and virtuous, and also gain internal serenity of mind?’ But when a bhikkhu is endowed with faith and is virtuous, and also gains internal serenity of mind, then he is complete with respect to that factor.

47(3) “A bhikkhu may be endowed with faith and virtuous, and he may gain internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena;¹⁸³⁸Adhipaññādhammavipassanā, glossed as “the insight knowledge that comprehends conditioned phenomena” (saṅkhārapariggāhakavipassanāñāṇa). thus he is incomplete with respect to that factor. Just as a four-legged animal with one lame or defective leg would be incomplete with respect to that limb; so too, when a bhikkhu is endowed with faith and is virtuous, and gains internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena, then he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith and virtuous, gain internal serenity of mind, and also gain the higher wisdom of insight into phenomena?’

48(4) But when a bhikkhu is (i) endowed with faith and (ii) is virtuous, (iii) and he gains internal serenity of mind and (iv) also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor.”

49This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, not long after the Blessed One had left, the Venerable Nandaka addressed the bhikkhus: “Just now, friends, before he rose from his seat and entered his dwelling, the Blessed One revealed the perfectly complete and pure spiritual life in four terms: [361] ‘Nandaka, a bhikkhu may be endowed with faith but not virtuous…. [Nandaka here repeats the Buddha’s discourse down to:] … But when a bhikkhu is endowed with faith and is virtuous, and he gains internal serenity of mind and also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor.’

50“There are, friends, these five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma. What five?

51(5) “Here, friends, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way the Teacher becomes pleasing and agreeable to him, respected and esteemed by him.¹⁸³⁹I read here with Ee: tathā tathā’ssa satthā piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ce and Be have tathā tathā so satthu … garu ca bhāvanīyo ca, which means that the bhikkhu becomes respected and esteemed by the Buddha. This is the first benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.

52(6) “Again, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma.¹⁸⁴⁰Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca; as at 5:26, III 21–23. See AN5, note 990. Strangely, though the theme of this passage is the benefit in listening to and discussing the Dhamma, the second, third, and fourth benefits (and perhaps the first as well) accrue to the monk who is teaching the Dhamma. This is the second benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.

53(7) “Again, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and [362] pure, in just that way he sees in that Dhamma a deep and pithy matter after piercing it through with wisdom.¹⁸⁴¹Tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. See AN6, note 1346. This is the third benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.

54(8) “Again, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way his fellow monks esteem him more highly, [thinking]: ‘Surely, this venerable has attained or will attain.’ This is the fourth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.

55(9) “Again, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, on hearing that Dhamma those bhikkhus there who are trainees, who have not attained their heart’s ideal, who dwell aspiring for the unsurpassed security from bondage, arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. But having heard that Dhamma, those bhikkhus who are arahants, whose taints are destroyed, who have lived the spiritual life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, [363] are devoted simply to a pleasant dwelling in this very life. This is the fifth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.”

56“These are the five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma.”

5 (5) Powers¹⁸⁴²This is still another composite nine, which combines the four powers with the transcending of five fears.

57“Bhikkhus, there are these four powers. What four? The power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship.

58(1) “And what, bhikkhus, is the power of wisdom? One has clearly seen and explored with wisdom those qualities that are unwholesome and reckoned as unwholesome; those that are wholesome and reckoned as wholesome; those that are blamable and reckoned as blamable; those that are blameless and reckoned as blameless; those that are dark and reckoned as dark; those that are bright and reckoned as bright; those that should not be cultivated and are reckoned as not to be cultivated; those that should be cultivated and are reckoned as to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones; those that are worthy of the noble ones and reckoned as worthy of the noble ones. This is called the power of wisdom.

59(2) “And what is the power of energy? One generates desire to abandon those qualities that are unwholesome and reckoned as unwholesome; those that are blamable and reckoned as blamable; those that are dark and reckoned as dark; those that should not be cultivated and are reckoned as not to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones. One makes an effort, arouses energy, applies one’s mind, and strives for this. One generates desire to obtain all those qualities that are wholesome and reckoned as wholesome; those that are blameless and reckoned as blameless; those that are bright and reckoned as bright; those that should be cultivated and are reckoned as to be cultivated; [364] those that are worthy of the noble ones and reckoned as worthy of the noble ones. One makes an effort, arouses energy, applies one’s mind, and strives for this. This is called the power of energy.

60(3) “And what is the power of blamelessness? Here, a noble disciple engages in blameless bodily, verbal, and mental action. This is called the power of blamelessness.

61(4) “And what is the power of sustaining a favorable relationship? There are these four means of sustaining a favorable relationship: giving, endearing speech, beneficent conduct, and impartiality. Among gifts, the best is the gift of the Dhamma. Among types of endearing speech, the best is repeatedly teaching the Dhamma to one who is interested in it and listens with eager ears. Among types of beneficent conduct, the best is when one encourages, settles, and establishes a person without faith in the accomplishment of faith, an immoral person in the accomplishment of virtuous behavior, a miserly person in the accomplishment of generosity, and an unwise person in the accomplishment of wisdom. Among types of impartiality, the best is that a stream-enterer is equal to a stream-enterer, a once-returner is equal to a once-returner, a non-returner is equal to a non-returner, and an arahant is equal to an arahant.¹⁸⁴³The explanation of “impartiality” given here may be puzzling. Samānattatā is a compound of “equal” (samāna) and “oneself” (attan). As applied to conduct, it means treating others as one would have them treat oneself, without bias or partiality. Here the word is being used to express the equality between those at the four levels of awakening, all with himself or herself. This is called the power of sustaining a favorable relationship.

62“These, bhikkhus, are the four powers. When a noble disciple possesses these four powers, he has transcended five fears. What five? (5) Fear of [loss of] livelihood, (6) fear of disrepute, (7) fear of timidity in assemblies, [365] (8) fear of death, and (9) fear of a bad destination. The noble disciple reflects thus: ‘I am not afraid on account of my livelihood. Why should I be afraid on account of my livelihood? I have the four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid on account of his livelihood; a lazy person might be afraid on account of his livelihood; a person who engages in blamable bodily, verbal, and mental action might be afraid on account of his livelihood; a person who does not sustain favorable relationships might be afraid on account of his livelihood.

63“‘I am not afraid of disrepute…. I am not afraid of timidity in assemblies…. I am not afraid of death…. I am not afraid of a bad destination. Why should I be afraid of a bad destination? I have the four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid of a bad destination; a lazy person might be afraid of a bad destination; a person who engages in blamable bodily, verbal, and mental action might be afraid of a bad destination; a person who does not sustain favorable relationships might be afraid of a bad destination.’

64“When a noble disciple possesses these four powers, he has transcended these five fears.”

6 (6) Association

65There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”

66“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

67“Friends, persons should be understood to be twofold: those to be associated with and those not to be associated with.¹⁸⁴⁴Although the text puts the subject in the singular, I have used the plural, which sounds more natural in English. The text uses the same future participle, sevitabbaṃ (and its negation, asevitabbaṃ), in relation to each subject, but I render it differently as best fits each particular case. The verb sevati, on which the participle is based, has a wide range of meanings and can support all these renderings. Robes, too, should be understood to be twofold: those to be used and those not to be used. Almsfood … Lodgings, too, should be understood to be twofold: those to be used and those not to be used. Villages or towns should be understood to be twofold: those to be resorted to and [366] those not to be resorted to. Countries or regions should be understood to be twofold: those to be resorted to and those not to be resorted to.

68(1) “When it was said: ‘Persons, friends, should be understood to be twofold: those to be associated with and those not to be associated with,’ for what reason was this said? If one knows of a person: ‘When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline; and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained with difficulty; and the goal of the ascetic life for the sake of which I have gone forth from the household life into homelessness does not reach fulfillment by development for me,’ in that case one should depart from that person any time night or day,¹⁸⁴⁵Rattibhāgaṃ vā divasabhāgaṃ vā. Mp: “Having known [this] some time at night, one should leave that very night. But if at night there is danger of attack by wild beasts, etc., one may wait until dawn. Having known [this] some time during the day, one should leave that very day. But if there is danger during the day, one may wait until sunset.” even without taking leave of him. One should not continue to follow him.¹⁸⁴⁶I prefer Ee, which does not include saṅkhā pi, “having reflected,” in the first alternative. Ce and Be both include saṅkhā pi in the first three sections. It seems, however, that reflection only becomes pertinent when there is tension between advantages and disadvantages, as in the second and third alternatives. Since the first alternative poses both material and spiritual disadvantages to staying, the proper choice is immediately evident and does not require reflection. MN 17, I 104–8, which is partly parallel to this sutta, provides a check on the readings. MN 17.3 (in Ce, Be, and Ee readings; Ee at I 105,8–10) supports the absence of saṅkhā pi in Ee text of AN.

69(2) “If one knows of a person: ‘When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline; but the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained without difficulty; but still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, does not reach fulfillment by development for me,’ in that case, having reflected, one should depart from that person after taking leave of him.¹⁸⁴⁷I read here with Ee āpucchā, as against Ce and Be anāpucchā. MN 17.4, in Ce and Be, have āpucchā, while Ee has neither (at I 105,28– 29). It would be proper for the bhikkhu to take leave of the person on whom he has been relying—his preceptor or teacher—since the person has at least been kind enough to provide for his material needs. Further, the omission here of the words rattibhāgaṃ vā divasabhāgaṃ vā, “any time night or day,” suggests there must also be a difference in the manner of departing. One should not continue to follow him.

70(3) “If one knows of a person: ‘When I associate with this person, unwholesome [367] qualities decline in me and wholesome qualities increase; but the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained with difficulty; still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me,’ in that case, having reflected, one should continue to follow that person. One should not depart from him.

71(4) “If one knows of a person: ‘When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase; and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained without difficulty; and the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me,’ in that case one should continue to follow that person as long as one lives. One should not depart from him even if one is dismissed.

72“When it was said: ‘Persons, friends, should be understood to be twofold: those to be associated with and those not to be associated with,’ it is because of this that this was said.

73(5) “When it was said: ‘Robes, friends, should be understood to be twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a robe: ‘When I use this robe, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a robe. But if one knows of a robe: ‘When I use this robe, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a robe. [368] When it was said: ‘Robes, friends, should be understood to be twofold: those to be used and those not to be used,’ it is because of this that this was said.

74(6) “When it was said: ‘Almsfood, friends, should be understood to be twofold: that to be used and that not to be used,’ for what reason was this said? If one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such almsfood. But if one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such almsfood. When it was said: ‘Almsfood, friends, should be understood to be twofold: that to be used and that not to be used,’ it is because of this that this was said.

75(7) “When it was said: ‘Lodgings, friends, should be understood to be twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a lodging: ‘When I use this lodging, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a lodging. But if one knows of a lodging: ‘When I use this lodging, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a lodging. When it was said: ‘Lodgings, friends, should be understood to be twofold: those to be used and those not to be used,’ it is because of this that this was said.

76(8) “When it was said: ‘Villages or towns, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a village or town: ‘When I resort to this village or town, unwholesome qualities increase in me and wholesome qualities decline,’ one should not resort to such a village or town. But if one knows of a village or town: ‘When I resort to this village [369] or town, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a village or town. When it was said: ‘Villages or towns, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.

77(9) “When it was said: ‘Countries or regions, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities increase in me and wholesome qualities decline,’ one should not resort to such a country or region. But if one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a country or region. When it was said: ‘Countries or regions, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.”

7 (7) Sutavā

78Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the wanderer Sutavā approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

79“Bhante, on one occasion the Blessed One was dwelling right here in Rājagaha, the Mountain Fort.¹⁸⁴⁸Giribbaja, a name for Rājagaha, because of the surrounding mountains. At that time, in the presence of the Blessed One, I heard and learned this: ‘Sutavā, a bhikkhu who is an arahant—one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down [370] the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge—is incapable of transgression in five cases. He is incapable of intentionally depriving a living being of life; he is incapable of taking by way of theft what is not given; he is incapable of engaging in sexual intercourse; he is incapable of deliberately speaking falsehood; he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman.’ Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?”

80“Yes, Sutavā, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sutavā, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by way of theft what is not given; (3) he is incapable of engaging in sexual intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of rejecting the Buddha; (7) he is incapable of rejecting the Dhamma; (8) he is incapable of rejecting the Saṅgha; (9) he is incapable of rejecting the training.’¹⁸⁴⁹Abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ. This means, in effect, that he is incapable of giving up the monastic training and returning to lay life. I am following the reading of Ce. Be and Ee have the last four items of 9:8 here, and their version of the latter has the last four items of the present sutta. Hence in Ee, page 371 falls in 9:8 of the Ce version, following “a wrong course on account of fear.” [371] In the past, Sutavā, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in these nine cases.’”

8 (8) Sajjha

81Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the wanderer Sajjha approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

82“Bhante, on one occasion the Blessed One was dwelling right here in Rājagaha…. [as in 9:7] … Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?” [372]

83“Yes, Sajjha, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sajjha, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by way of theft what is not given; (3) he is incapable of engaging in sexual intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of entering upon a wrong course on account of desire; (7) he is incapable of entering upon a wrong course on account of hatred; (8) he is incapable of entering upon a wrong course on account of delusion; (9) he is incapable of entering upon a wrong course on account of fear.’ In the past, Sajjha, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in these nine cases.’”

9 (9) Persons

84“Bhikkhus, there are these nine kinds of persons found existing in the world. What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning; the stream-enterer, the one practicing for realization of the fruit of stream-entry; the worldling. These are the nine kinds of persons found existing in the world.” [373]

10 (10) Worthy of Gifts

85“Bhikkhus, these nine persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning; the stream-enterer, the one practicing for realization of the fruit of stream-entry; the clan member.¹⁸⁵⁰Gotrabhū. In his translation of Vism, where the word is used in a technical sense, Ñāṇamoli renders it “change-of-lineage” (see Vism 672–75, Ppn 22.1–14). Mp explains this person—in accordance with the exegetical scheme of the commentaries—as “one with a mind of powerful insight that has reached the peak, the immediate condition for the path of stream-entry.” Mp is here referring to the gotrabhū mind-moment in the cognitive process (cittavīthi) of the path, the mental event that immediately precedes sotāpattimaggacitta, the mind-moment of the path of stream-entry. Since this scheme is relatively late and presupposes the Abhidhamma theory of the cognitive process, it is unlikely to reveal the original meaning of gotrabhū. In the Nikāyas, the word occurs infrequently. In the present sutta it seems to mean simply a virtuous monk or nun who has not reached the path of stream-entry. We find the plural form at MN 142.8, III 255,6–7: “But in the future, Ānanda, there will be clan members, with ochre [robes around] their necks, immoral people, of bad character” (bhavissanti kho pan’ānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā). In the latter passage it has a pejorative sense, referring to those who show merely the outer marks of a monastic without worthy inner qualities. These nine persons are worthy of gifts … an unsurpassed field of merit for the world.”

II. THE LION’S ROAR

11 (1) Lion’s Roar

86On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him:

87“Bhante, I have completed the rains residence at Sāvatthī. I want to depart on a tour of the countryside.”

88“You may go, Sāriputta, at your own convenience.”

89Then the Venerable Sāriputta rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. [374] Then, not long after the Venerable Sāriputta had left, a certain bhikkhu said to the Blessed One: “Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.”¹⁸⁵¹Mp glosses āsajja with ghaṭṭetvā, implying physical violence, and appaṭinissajja with akkhamāpetvā, “without asking pardon.” Mp continues: “Why did he bear resentment [against Sāriputta]? It is said that after the elder had paid homage to the Buddha, the edge of his robe hit the monk’s body as he was walking away…. Because of this the monk became resentful, so when he saw the elder leaving with a large retinue, out of envy he thought to obstruct his journey; thus he spoke as he did.”

90Then the Blessed One addressed a certain bhikkhu: “Go, bhikkhu, in my name call Sāriputta, [telling him]: ‘The Teacher is calling you, friend Sāriputta.’’’¹⁸⁵²Mp explains that if the Buddha had tried to exonerate Sāriputta, the bhikkhu would have thought that the Teacher was taking the side of his chief disciple and not the side of a junior monk; thus he would have harbored hatred against the Buddha, too. By calling Sāriputta and asking him about the matter, the Buddha will get Sāriputta to exonerate himself.

91“Yes, Bhante,” that bhikkhu replied. Then he approached the Venerable Sāriputta and said: “The Teacher is calling you, friend Sāriputta.’’

92“Yes, friend,” the Venerable Sāriputta replied.

93Now on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda took a key and wandered from dwelling to dwelling, [calling out]: “Come forth, venerables! Come forth, venerables! Now the Venerable Sāriputta will roar his lion’s roar in the presence of the Blessed One!”

94Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said to him: “Sāriputta, one of your fellow monks has made a complaint about you, [saying]: ‘Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.’”

95(1) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as they throw pure and impure things on the earth—feces, urine, spittle, pus, and blood—yet the earth is not repelled, humiliated, or disgusted because of this; so [375] too, Bhante, I dwell with a mind like the earth, vast, exalted, and measureless, without enmity and ill will.

96(2) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as they wash pure and impure things in water—feces, urine, spittle, pus, and blood—yet the water is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like water, vast, exalted, and measureless, without enmity and ill will.

97(3) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as fire burns pure and impure things—feces, urine, spittle, pus, and blood—yet the fire is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like fire, vast, exalted, and measureless, without enmity and ill will.

98(4) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as air blows upon pure and impure things—feces, urine, spittle, pus, and blood—yet the air is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like air, vast, exalted, and measureless, without enmity and ill will.

99(5) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. [376] Just as a duster wipes off pure and impure things—feces, urine, spittle, pus, and blood—yet the duster is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like a duster, vast, exalted, and measureless, without enmity and ill will.

100(6) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as an outcast boy or girl, clad in rags and holding a vessel, enters a village or town with a humble mind; so too, Bhante, I dwell with a mind like an outcast boy, vast, exalted, and measureless, without enmity and ill will.

101(7) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a bull with his horns cut, mild, well tamed and well trained, wanders from street to street and from square to square without hurting anyone with its feet or horns; so too, Bhante, I dwell with a mind like that of a bull with horns cut, vast, exalted, and measureless, without enmity and ill will.

102(8) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a woman or a man—young, youthful, and fond of ornaments, with head bathed—would be [377] repelled, humiliated, and disgusted if the carcass of a snake, a dog, or a human being were slung around her or his neck; so too, Bhante, I am repelled, humiliated, and disgusted by this foul body.

103(9) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a person might carry around a cracked and perforated bowl of liquid fat that oozes and drips; so too, Bhante, I carry around this cracked and perforated body that oozes and drips.

104“Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk here and then set out on tour without apologizing.”

105Then that [accusing] bhikkhu rose from his seat, arranged his upper robe over one shoulder, prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One: “Bhante, I have committed a transgression in that I so foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta on grounds that are untrue, baseless, and false. Bhante, may the Blessed One accept my transgression seen as a transgression for the sake of future restraint.”

106“Surely, bhikkhu, you have committed a transgression in that you so foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta on grounds that are untrue, baseless, and false. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One’s discipline that one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.” [378]

107The Blessed One then addressed the Venerable Sāriputta: “Sāriputta, pardon this hollow man before his head splits into seven pieces right there.”

108“I will pardon this venerable one, Bhante, if this venerable one says to me: ‘And let the venerable one pardon me.’”¹⁸⁵³Khamāmahaṃ bhante tassa āyasmato sace maṃ so āyasmā evam āha “khamatu ca me so āyasmā” ti. As I understand this sentence, Sāriputta is simply saying that he will pardon the accusing bhikkhu if the latter asks him for pardon. Mp, however, explains this sentence otherwise: “The elder [Sāriputta], having pardoned the monk for his transgression, apologizes to him before the Buddha.” This explanation, it seems, has influenced the translation in Gradual Sayings: “Lord, I do pardon that venerable one, if he speak thus to me; and let him, too, pardon me” (4:252). It is also reflected in NDB 233: “I shall forgive him, Lord, if this revered monk asks for my pardon. And he, too, may forgive me.” The text itself, however, says nothing about Sāriputta offering an apology to his accuser, since he has done nothing that calls for an apology. Sāriputta is not himself addressing these words to the monk; he is saying that the monk should address these words to him in order to obtain pardon. In other words, so far the monk has apologized only to the Buddha, not to Sāriputta. On principle, Sāriputta can only pardon the monk if the latter asks for pardon. The word ca, “and,” occurs in the sentence to be spoken by the monk, presumably, to mean “in addition to the Buddha, let Sāriputta also pardon me.”

12 (2) With Residue Remaining

109On one occasion the Blessed One was dwelling at Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and entered Sāvatthī for alms. It then occurred to him: “It is still too early to walk for alms in Sāvatthī. Let me go to the park of the wanderers of other sects.”¹⁸⁵⁴As at 7:42.

110Then the Venerable Sāriputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those wanderers had assembled and were sitting together when this conversation arose among them: “Friends, anyone who passes away with a residue remaining is not freed from hell, the animal realm, or the sphere of afflicted spirits; he is not freed from the plane of misery, the bad destination, the lower world.”

111Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers, but rose from his seat and left, [thinking]: “I shall find out what the Blessed One has to say about this statement.”

112Then, when the Venerable Sāriputta had walked for alms in Sāvatthī, [379] after his meal, on returning from his alms round, he approached the Blessed One, paid homage to him, and sat down to one side. [He here reports verbatim the entire course of events and ends:] “I rose from my seat and left, [thinking]: ‘I shall find out what the Blessed One has to say about this statement.’”

113“Who,¹⁸⁵⁵I read (twice) with Ce and Be ke ca, as against Ee keci. Sāriputta, are those foolish and incompetent wanderers of other sects and who are those that know one with a residue remaining as ‘one with a residue remaining’ and one without residue remaining as ‘one without residue remaining’?¹⁸⁵⁶The contrast is between sa-upādisesaṃ and anupādisesaṃ. Mp glosses these respectively as sa-upādānasesaṃ, “with a residue of clinging,” and upādānasesarahitaṃ, “devoid of a residue of clinging.” See 7:56, which also speaks about those with a residue remaining and those without residue remaining.

114“These nine persons, Sāriputta, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. What nine? [380]

115(1) “Here, Sāriputta, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent.¹⁸⁵⁷Wherever Ce and Be read mattasokārī, “cultivates to a moderate extent,” Ee has na paripūrakārī, “does not fulfill.” With the utter destruction of the five lower fetters, this person is an attainer of nibbāna in the interval. This is the first person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world.

116(2)–(5) “Again, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbāna upon landing … an attainer of nibbāna without exertion … an attainer of nibbāna through exertion … one bound upstream, heading toward the Akaniṭṭha realm. This is the fifth person, passing away with a residue remaining, who is freed from hell … the lower world.

117(6) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, this person is a once-returner who, after coming back to this world only one more time, makes an end of suffering. This is the sixth person, passing away with a residue remaining, who is freed from hell … the lower world.

118(7) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a one-seed attainer who, after being reborn once more as a human being, [381] makes an end of suffering. This is the seventh person, passing away with a residue remaining, who is freed from hell … the lower world.

119(8) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. This is the eighth person, passing away with a residue remaining, who is freed from hell … the lower world.

120(9) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a seventimes-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. This is the ninth person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world.

121“Who, Sāriputta, are those foolish and incompetent wanderers of other sects, and who are those that know one with a residue remaining as ‘one with a residue remaining’ and one without residue remaining as ‘one without residue remaining’?

122“These nine persons, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. Sāriputta, I had not been disposed to give this Dhamma exposition to the bhikkhus, bhikkhunīs, male lay followers, and female lay followers. For what reason? I was concerned that on hearing this Dhamma exposition, they might take to the ways of heedlessness. [382] However, I have spoken this Dhamma exposition for the purpose of answering your question.”¹⁸⁵⁸Dhammapariyāyo pañhādhippāyena bhāsito. Mp: “He shows: ‘It was spoken because of the question you asked.’ But to dispel the desire and lust for further existence among these nine types of persons, he spoke the sutta: ‘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’ (1:328). Not only is the destiny of these nine persons fixed (gati nibaddhā), but the destiny is fixed for those families who have such fixed merit as [taking] the three refuges and the five precepts, [giving] one ticket meal, one fortnight meal, one dwelling for the rains residence, one pond, one dwelling. Those families are similar to stream-enterers.”

13 (3) Koṭṭhita

123Then the Venerable Mahākoṭṭhita approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:

124“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life’?”¹⁸⁵⁹Mp glosses samparāyavedanīyaṃ as “kamma ripening in the next existence” (dutiye attabhāve vipaccanakakammaṃ).

125“Certainly not, friend.”

126“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced in a future life become kamma [whose result] I am to experience in this life’?”

127“Certainly not, friend.”

128“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced as pleasant become kamma [whose result] I am to experience as painful?’”¹⁸⁶⁰I translate following Be and Ee, which read dukkhavedaniyaṃ. Ce has sukhavedaniyaṃ, presumably because of the difficulty in seeing why the practitioner would want his kamma to be felt as painful.

129“Certainly not, friend.”

130“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced as painful become kamma [whose result] I am to experience as pleasant ‘?”

131“Certainly not, friend.”

132“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let my kamma [whose result] is to be experienced when it has matured become kamma [whose result] I am to experience while it has not matured’?”¹⁸⁶¹Mp glosses paripakkavedanīyaṃ as laddhavipākavāraṃ, “[kamma] that has gained the chance to yield results.” Its opposite, aparipakkavedanīyaṃ, is aladdhavipākavāraṃ, “[kamma] that has not gained the chance to yield results.”

133“Certainly not, friend.”

134“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced while it has not matured become kamma [whose result] I am to experience when it has matured’?”

135“Certainly not, friend.”

136“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced copiously become kamma [whose result] I am to experience just slightly’?”

137“Certainly not, friend.”

138“Then [383] is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced just slightly become kamma [whose result] I am to experience copiously’?”

139“Certainly not, friend.”

140“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience’?”¹⁸⁶²Mp-ṭ: “Kamma to be experienced is [kamma] that has not yet started to ripen but which is capable of producing results when there is an assemblage of other conditions. Kamma not to be experienced is classified as ahosikamma, etc., which is incapable of ripening because of a deficiency of conditions” (vedanīyan ti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākam eva; avedanīyan ti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ). The concept of ahosikamma, kamma that never obtains a chance to ripen, is derived from Paṭis II 78,2–10 (Be §234). See too CMA 205.

141“Certainly not, friend.”

142“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience’?”

143“Certainly not, friend.”¹⁸⁶³Mahākoṭṭhita asks Sāriputta a total of ten questions and receives ten replies. It thus seems peculiar that this sutta is included among the Nines, yet there is no other indication of a numerical framework than the number of questions asked and answered.

144“Friend Sāriputta, when you are asked: ‘Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life”?’ you say: ‘Certainly not, friend.’ And when you are asked: ‘Then is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced in a future life become kamma [whose result] I am to experience in this life”?’ you say: ‘Certainly not, friend.’ … [384] … When you are asked: ‘Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience”?’ you say: ‘Certainly not, friend.’ And when you are asked: ‘Then is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience”?’ you say: ‘Certainly not, friend.’ Then for what purpose does one live the spiritual life under the Blessed One?”

145“One lives the spiritual life under the Blessed One, friend, for the purpose of knowing, seeing, attaining, realizing, and penetrating what one has not known, seen, attained, realized, and penetrated.”

“But, friend, what is it that one has not known, seen, attained, realized, and penetrated?”

146“‘This is suffering,’ friend, is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. [385] ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the way leading to the cessation of suffering’ is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. This, friend, is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One.”

14 (4) Samiddhi

147Then the Venerable Samiddhi approached the Venerable Sāriputta, paid homage to him, and sat down to one side. The Venerable Sāriputta then said to him:¹⁸⁶⁴According to Mp, Samiddhi was Sāriputta’s pupil. See 8:83, where the Buddha asks and answers a similar series of questions.

148(1) “On what basis, Samiddhi, do intentions and thoughts¹⁸⁶⁵Mp: “Intentions and thoughts are thoughts that are intentions” (saṅkappavitakkā ti saṅkappabhūtā vitakkā). This is said because the two words, saṅkappa and vitakka, are used almost interchangeably in the texts. arise in a person?”

149“On the basis of name-and-form, Bhante.”¹⁸⁶⁶Nāmarūpārammaṇā. Mp glosses: “With name and form as condition (nāmarūpapaccayā). By this he shows that the four formless aggregates and the form dependent on the primary elements are the condition for thoughts.”

150(2) “Where do they become diversified?”

151“In relation to the elements.”

152(3) “From what do they originate?”

153“They originate from contact.”

154(4) “Upon what do they converge?”

155“They converge upon feeling.”¹⁸⁶⁷The sections of the sutta up to this point encompass all experience. §§5–7 refer to factors of the path; §8, to the fruit; and §9, to the ultimate goal.

156(5) “By what are they headed?”

157“They are headed by concentration.”

158(6) “What exercises authority over them?”

159“Mindfulness exercises authority over them.”

160(7) “What is their supervisor?”

161“Wisdom is their supervisor.”

162(8) “What is their core?”

163“Liberation is their core.”¹⁸⁶⁸Mp: “When they have attained the fruit of liberation, they have attained the core” (phalavimuttiṃ patvā sārappattā honti).

164(9) “In what do they culminate?”

165“They culminate in the deathless.”¹⁸⁶⁹Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā).

166“When you were asked: ‘On what basis, Samiddhi, do intentions and thoughts arise in a person?’ you said: ‘On the basis of name-and-form, Bhante.’ … [386] … When you were asked: ‘In what do they culminate?’ you said: ‘They culminate in the deathless.’ Good, good, Samiddhi! When you were asked such questions, you answered well, but don’t become conceited because of that.”

15 (5) Boil

167“Bhikkhus, suppose there was a boil many years old. It would have nine wound orifices, nine natural orifices.¹⁸⁷⁰Abhedanamukhāni. Lit., “orifices without breaks.” Mp: “They are wound-orifices not made by anyone but originated solely by kamma.” The nine are the two eyes, two ears, two nostrils, the mouth, the urinary passage, and the rectum. Whatever would flow out from them would be impure, foul-smelling, and disgusting. Whatever would ooze out from them would be impure, foul-smelling, and disgusting.

168“‘A boil,’ bhikkhus, is a designation for this body consisting of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to kneading and abrasion, to breaking apart and dispersal. It has nine wound orifices, nine natural orifices. Whatever flows out from them is impure, foul-smelling, and disgusting. [387] Whatever oozes out from them is impure, foul-smelling, and disgusting. Therefore, bhikkhus, become disenchanted with this body.”

16 (6) Perceptions

169“Bhikkhus, these nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.¹⁸⁷¹An expanded parallel based on 7:48 and more remotely on 5:61. What nine? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, and the perception of dispassion. These nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.”

17 (7) Families

170“Bhikkhus, possessing nine factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with.¹⁸⁷²An expanded parallel of 7:13. What nine? (1) They do not rise up in an agreeable way.¹⁸⁷³Mp: “They do not rise up from their seats and come forth to greet one, as a way of humbling themselves and nurturing the mind.” (2) They do not pay homage in an agreeable way.¹⁸⁷⁴Mp: “They do not pay homage with the five placements” (that is, with the head, feet, and hands placed on the ground). (3) They do not offer a seat in an agreeable way. (4) They hide what they have from one. (5) Even when they have much, they give little. (6) Even when they have excellent things, they give coarse things. (7) They give without respect, not respectfully. (8) They do not sit close by to listen to the Dhamma. (9) They do not savor the flavor of one’s words. Possessing these nine factors, a family that has not yet been approached is not worth approaching, and one that has been approached is not worth sitting with.

171“Bhikkhus, possessing nine factors, a family that has not yet been approached is worth approaching or one that has been approached is worth sitting with. What nine? (1) They rise up in an agreeable way. (2) They pay homage in an agreeable way. (3) They offer a seat in an agreeable way. (4) They do not hide what they have from one. (5) When they have much, [388] they give much. (6) When they have excellent things, they give excellent things. (7) They give respectfully, not without respect. (8) They sit close by to listen to the Dhamma. (9) They savor the flavor of one’s words. Possessing these nine factors, a family that has not yet been approached is worth approaching, and one that has been approached is worth sitting with.”

18 (8) Loving-Kindness

172“Bhikkhus, when it is observed complete in nine factors, the uposatha is of great fruit and benefit, very brilliant and pervasive.¹⁸⁷⁵An expanded parallel of 8:41, the eight precepts augmented by the meditation on loving-kindness. And how is the uposatha observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?

173(1) “Here, bhikkhus, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses.

174(2) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses. [389]

175(3) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses.

176(4) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth, trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses.

177(5) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses.

178(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses.

179(7) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses.

180(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, [390] either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses.

181(9) “Here, a noble disciple dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. This is the ninth factor it possesses.

182“It is in this way, bhikkhus, that the uposatha is observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.”

19 (9) Deities

183“Bhikkhus, last night, when the night had advanced, a number of deities of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, and stood to one side.

184(1) “Those deities then said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them but did not pay homage to them. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’ [391]

185(2) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them and paid homage to them, but we did not offer them seats. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’

(3) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them, paid homage to them, and offered them seats, but we did not share things with them to the best of our ability and capacity … (4) … we shared things with them to the best of our ability and capacity, but we did not sit close by to listen to the Dhamma … (5) … we sat close by to listen to the Dhamma, but we did not listen to it with eager ears … (6) … we listened to it with eager ears, but having heard it, we did not retain the Dhamma in mind … (7) … having heard it, we retained the Dhamma in mind but we did not examine the meaning of the teachings that had been retained in mind … (8) … we examined the meaning of the teachings that had been retained in mind but we did not understand the meaning and the Dhamma and then practice in accordance with the Dhamma. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’

186(9) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. (i) We rose up for them, (ii) paid homage to them, (iii) offered them seats, and [392] (iv) shared things with them to the best of our ability and capacity. (v) We sat close by to listen to the Dhamma and (vi) listened to it with eager ears; (vii) having heard it, we retained the Dhamma in mind; (viii) we examined the meaning of the teachings that had been retained in mind; and (ix) we understood the meaning and the Dhamma and then practiced in accordance with the Dhamma. Having fulfilled our duty, free of regret and remorse, we were reborn in a superior class [of deities].’

187“These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be heedless. Do not have cause to regret it later, like those prior deities.”

20 (10) Velāma

188On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One asked him:

189“Are alms given in your family, householder?”

190“Alms are given in my family, Bhante, but they consist of broken rice accompanied by rice gruel.”¹⁸⁷⁶Mp: “The Blessed One does not ask this with reference to alms given to the Saṅgha of bhikkhus. For in Anāthapiṇḍika’s home excellent almsfood was constantly given to the bhikkhus. But the alms being given to the multitude was coarse, which did not please Anāthapiṇḍika. So the Buddha asks with that intention.” Mp’s explanation sounds contrived, for the expressions the Buddha uses in his response suggest that alms to renunciants were intended. It is possible this sutta was spoken at a time when Anāthapiṇḍika’s finances were low. Alternatively, given its legendary character, the sutta may be in part a literary fiction composed for a didactic purpose. A Chinese parallel, MĀ 155, has virtually the same exchange as the Pāli at T I 677a12–13. In another Chinese parallel, EĀ 27.3, Anāthapiṇḍika says (at T II 644b22): “My poor family always practices giving, but the food is coarse and we don’t always give the same” ().

“If, householder, one gives alms, coarse or excellent, and one gives disrespectfully, gives inconsiderately, does not give with one’s own hand, gives what would be discarded, gives without a view of future consequences,¹⁸⁷⁷These are the five ways a bad person gives a gift, as stated at 5:147. Just below the text will mention the five ways a good person gives a gift, also at 5:147. then wherever the result of that gift is produced for one, one’s mind does not incline toward the enjoyment of superb food, nor toward the enjoyment of superb clothing, nor toward the enjoyment of superb vehicles, nor toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one’s [393] children and wives, and one’s slaves, servants, and workers, do not want to listen to one, do not lend an ear, and do not apply their minds to understand. For what reason? Just this is the result of actions that are done disrespectfully.

191“If, householder, one gives alms, whether coarse or excellent, and one gives respectfully, gives considerately, gives with one’s own hand, gives what would not be discarded, gives with a view of future consequences, then wherever the result of that gift is produced for one, one’s mind inclines toward the enjoyment of superb food, toward the enjoyment of superb clothing, toward the enjoyment of superb vehicles, toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one’s children and wives, and one’s slaves, servants, and workers, want to listen to one, lend an ear, and apply their minds to understand. For what reason? Just this is the result of actions that are done respectfully.

192“In the past, householder, there was a brahmin named Velāma. He gave such a great alms offering as this:¹⁸⁷⁸Presumably it is the nine types of gifts that justify including this sutta in the Nines. There seems to be no other ninefold scheme to explain its place in this nipāta. (1) eighty-four thousand golden bowls filled with silver; (2) eighty-four thousand silver bowls filled with gold; (3) eighty-four thousand bronze bowls filled with bullion; (4) eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold thread; (5) eighty-four thousand chariots with upholstery of lion skins, tiger skins, leopard skins, and saffron-dyed blankets, with golden ornaments, golden banners, covered with nets of gold thread; (6) eighty-four thousand milk cows with jute tethers¹⁸⁷⁹Ce sandassanāni; Be sandhanāni; Ee santhanāni. Mp does not provide a gloss and PED does not offer a useful definition under any of those readings. But in PED sandāna is defined as “cord, tether, fetter.” and bronze pails;¹⁸⁸⁰Mp glosses kaṃsūpadhāraṇāni as rajatamayakhīrapaṭicchakāni, “silver receptacles for the milk.” I am not aware that kaṃsa can mean silver. DOP sv kaṃsa says that kaṃsūpadhāraṇa can mean “yielding a pailful of milk, or with a metal milking-pail.” Mp adds that the horns of the milk cows were covered with sheaths of gold; people tied garlands of jasmine around their necks, attached ornaments to their four feet, spread an excellent jute cloth over their backs, and tied a golden bell around their necks. Such ways of adorning cattle, though less costly, are still practiced in India today. (7) eighty-four thousand maidens adorned with jeweled earrings; (8) eighty-four thousand couches [394] spread with rugs, blankets, and covers, with excellent coverings of antelope hide, with canopies and red bolsters at both ends; (9) eighty-four thousand koṭis¹⁸⁸¹Mp says that conventionally one koṭi is twenty pairs of cloth, but here ten garments is meant. of cloths made of fine linen, fine silk, fine wool, and fine cotton. How much more of food and drink, snacks, meals, refreshments, and beverages?¹⁸⁸²Annassa pānassa khajjassa bhojjassa leyyassa peyyassa. Leyya, from lihati, to lick, could mean something to be licked, perhaps things like honey, molasses, and palm sugar. It seemed to be flowing like rivers.

193“You might think, householder: ‘He was someone else, the brahmin Velāma who on that occasion gave that great alms offering.’ But you should not look at it in such a way. I myself was the brahmin Velāma who on that occasion gave that great alms offering.

194“Now, householder, at that alms offering there was no one worthy of offerings, no one who purified the offering. Even more fruitful than the great alms offering that the brahmin Velāma gave would it be to feed one person accomplished in view. Even more fruitful than the great alms offering that the brahmin Velāma gave, and feeding a hundred persons accomplished in view, would it be to feed one once-returner. Even more fruitful than the great alms offering that the brahmin Velāma gave, and feeding a hundred once-returners, would it be to feed one non-returner. Even more fruitful than … feeding a hundred non-returners, would it be to feed one arahant. Even more fruitful than … feeding a hundred arahants, would it be to feed one paccekabuddha. [395] Even more fruitful than … feeding a hundred paccekabuddhas, would it be to feed the Tathāgata, the Arahant, the Perfectly Enlightened One … would it be to feed the Saṅgha of bhikkhus headed by the Buddha … would it be to build a dwelling dedicated to the Saṅgha of the four quarters … would it be for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Saṅgha … would it be for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life, to abstain from taking what is not given, to abstain from sexual misconduct, to abstain from false speech, to abstain from liquor, wine, and intoxicants, the basis for heedlessness. Even more fruitful … would it be to develop a mind of loving-kindness even for the time it takes to pull a cow’s udder.

195“Even more fruitful, householder, than the great alms offering that the brahmin Velāma gave, and feeding one person accomplished in view, and feeding a hundred persons accomplished in view; and feeding one once-returner, and feeding a hundred once-returners; and feeding one non-returner, and feeding a hundred non-returners; and feeding one arahant, and feeding a hundred arahants; and feeding one paccekabuddha, and feeding a hundred paccekabuddhas; and feeding the Tathāgata, the Arahant, the Perfectly Enlightened One; and feeding the Saṅgha of bhikkhus headed by the Buddha; and building a dwelling dedicated to the Saṅgha of the four quarters; and for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Saṅgha; and for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life … to abstain from liquor, wine, and intoxicants, the basis for heedlessness; and for one to develop a mind of loving-kindness even for the time it takes to pull a cow’s udder, [396] would it be to develop the perception of impermanence just for the time of a finger snap.”¹⁸⁸³Mp: “The perception of impermanence is strong insight that has reached the peak and is an immediate condition for the path” (aniccasaññan ti maggassa anantarapaccayabhāvena sikhāpattabalavavipassanaṃ).

III. ABODES OF BEINGS

21 (1) Respects

196“Bhikkhus, in three respects the people of Uttarakuru surpass the Tāvatiṃsa devas and the people of Jambudīpa.¹⁸⁸⁴Uttarakuru: the continent to the north of Jambudīpa, perhaps Central Asia. What three? (1) They are without selfishness and possessiveness; (2) their life span is fixed; and (3) their living conditions are exceptional.¹⁸⁸⁵Ce and Ee visesabhuno. Be visesaguṇā is likely to be a normalization. Mp offers no help. Mp-ṭ has a description of the living conditions in Uttarakuru. My rendering is a guess based on the assumption this account is intended to explain visesabhuno. In these three respects the people of Uttarakuru surpass the Tāvatiṃsa devas and the people of Jambudīpa.

197“In three respects the Tāvatiṃsa devas surpass the people of Uttarakuru and the people of Jambudīpa. What three? (4) In celestial life span, (5) in celestial beauty, and (5) in celestial happiness. In these three respects the Tāvatiṃsa devas surpass the people of Uttarakuru and the people of Jambudīpa.

198“In three respects the people of Jambudīpa surpass the people of Uttarakuru and the Tāvatiṃsa devas. What three? (7) They are heroes; (8) they are mindful; and (9) there is the living of the spiritual life here. In these three respects the people of Jambudīpa surpass the people of Uttarakuru and the Tāvatiṃsa devas.” [397]

22 (2) Wild Colts

199“Bhikkhus, I will teach you the three kinds of wild colts and the three kinds of persons who are like wild colts; the three kinds of good horses and the three kinds of persons who are like good horses; the three kinds of excellent thoroughbred horses and the three kinds of excellent thoroughbred persons.¹⁸⁸⁶This sutta combines the three triads defined separately in 3:140– 42. Hence this may be considered a composite nine. We meet here the same divergence in readings in the second group of horses as we met earlier: Ce and Ee tayo assasadassā, as against Be tayo assaparassā. Listen and attend closely. I will speak.”

200“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

201“And what, bhikkhus, are the three kinds of wild colts? (1) Here, one kind of wild colt possesses speed but not beauty or the right proportions. (2) Another kind of wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of wild colt possesses speed, beauty, and the right proportions. These are the three kinds of wild colts.

202“And what, bhikkhus, are the three kinds of persons who are like wild colts? (1) Here, one kind of person who is like a wild colt possesses speed but not beauty or the right proportions. (2) Another kind of person who is like a wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of person who is like a wild colt possesses speed, beauty, and the right proportions.

203(1) “And how, bhikkhus, does a person who is like a wild colt possess speed but not beauty or the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ [398] This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I say, is his lack of beauty. And he does not gain robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed but not beauty or the right proportions.

204(2) “And how does a person who is like a wild colt possess speed and beauty but not the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes … and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed and beauty but not the right proportions.

205(3) “And how does a person who is like a wild colt possess speed, beauty, and the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. [399] And he gains robes … and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a wild colt possesses speed, beauty, and the right proportions. These are the three kinds of persons who are like wild colts.

206“And what, bhikkhus, are the three kinds of good horses? (4)–(6) Here, one kind of good horse … [as above for the wild colts] … possesses speed, beauty, and the right proportions. These are the three kinds of good horses.¹⁸⁸⁷The text is abridged thus in all three editions.

207“And what, bhikkhus, are the three kinds of persons who are like good horses? (4)–(6) Here, one person who is like a good horse … [as above for the persons who are like wild colts] … possesses speed, beauty, and the right proportions.

208(4)–(6) “And how, bhikkhus, does a person who is like a good horse … possess speed, beauty, and the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma and the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes … and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a good horse possesses speed, beauty, and the right proportions. These are the three kinds of persons that are like good horses.

209“And what, bhikkhus, are the three kinds of excellent thoroughbred horses? (7)–(9) Here, one kind of excellent thoroughbred horse … [as above for the wild colts] … possesses speed, beauty, and the right proportions. [400] These are the three kinds of excellent thoroughbred horses.

210“And what, bhikkhus, are the three kinds of excellent thoroughbred persons? (7)–(9) Here, one kind of excellent thoroughbred person … [as above for the persons who are like wild colts] … possesses speed, beauty, and the right proportions.

211(7)–(9) “And how, bhikkhus, does an excellent thoroughbred person … possess speed, beauty, and the right proportions? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This, I say, is his speed. And when asked a question pertaining to the Dhamma and the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his right proportions. In this way an excellent thoroughbred person possesses speed, beauty, and the right proportions. These, bhikkhus, are the three kinds of excellent thoroughbred persons.”

23 (3) Craving

212“I will teach you, bhikkhus, nine things rooted in craving.¹⁸⁸⁸These are found, with elaborations, in the Mahānidāna Sutta, at DN 15.9–18, II 58–61. Listen and attend closely. I will speak.”

213“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

214“And what are the nine things rooted in craving? (1) In dependence on craving there is seeking. (2) In dependence on seeking there is gain. (3) In dependence on gain there is judgment. (4) In dependence on judgment there is desire and lust. (5) In dependence on desire and lust there is attachment. (6) In dependence on attachment there is possessiveness. (7) In dependence on possessiveness there is miserliness. (8) In dependence on miserliness there is safeguarding. (9) With safeguarding as the foundation originate the taking up of rods [401] and weapons, quarrels, contentions, and disputes, accusations, divisive speech, and false speech, and many [other] bad unwholesome things. These are the nine things rooted in craving.”¹⁸⁸⁹The nine terms rooted in craving, with explanations from Mp in parenthesis, are: (1) pariyesanā (the seeking of objects such as forms); (2) lābha (the obtaining of objects such as forms); (3) vinicchaya (when one has gained a profit, one makes judgments by thinking what is desirable and undesirable, beautiful and ordinary, how much one will keep and how much give to others, how much use and how much save); (4) chandarāga (weak lust and strong lust, respectively, which arise toward the object thought about with unwholesome thoughts); (5) ajjhosāna (the strong conviction in “I and mine”); (6) pariggaha (taking possession by way of craving and views); (7) macchariya (unwillingness to share with others); (8) ārakkha (guarding carefully by closing doors and storing in boxes); (9) daṇḍādāna, etc. (the taking up of rods, etc., for the purpose of warding off others).

24 (4) Beings

215“Bhikkhus, there are these nine abodes of beings. What nine?¹⁸⁹⁰§§1–4 and 6–8 are included among the seven stations of consciousness at 7:44.

216(1) “There are, bhikkhus, beings that are different in body and different in perception, such as humans, some devas, and some in the lower world. This is the first abode of beings.

217(2) “There are beings that are different in body but identical in perception, such as the devas of Brahmā’s company that are reborn through the first [jhāna]. This is the second abode of beings.

(3) “There are beings that are identical in body but different in perception, such as the devas of streaming radiance. This is the third abode of beings.

218(4) “There are beings that are identical in body and identical in perception, such as the devas of refulgent glory. This is the fourth abode of beings.

219(5) “There are beings that are non-percipient, without experience, such as the devas that are non-percipient. This is the fifth abode of beings.

220(6) “There are beings that, 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,’ belong to the base of the infinity of space. This is the sixth abode of beings.

221(7) “There are beings that, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ belong to the base of the infinity of consciousness. This is the seventh abode of beings.

222(8) “There are beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ belong to the base of nothingness. This is the eighth abode of beings.

223(9) “There are beings that, by completely surmounting the base of nothingness, belong to the base of neither-perception-nor-non-perception. This is the ninth abode of beings.

224“These are the nine abodes of beings.” [402]

25 (5) Wisdom

225“Bhikkhus, when the mind of a bhikkhu is well consolidated by wisdom, he is able to assert: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’

226“And how is the mind of a bhikkhu well consolidated by wisdom? (1) His mind is well consolidated by wisdom [when he knows]: ‘My mind is without lust.’ (2) His mind is well consolidated by wisdom [when he knows]: ‘My mind is without hatred.’ (3) His mind is well consolidated by wisdom [when he knows]: ‘My mind is without delusion.’ (4) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to infatuation.’ (5) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to animosity.’ (6) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to confusion.’ (7) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to return to sense-sphere existence.’ (8) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to return to form-sphere existence.’ (9) His mind is well consolidated by wisdom [when he knows]: ‘My mind is not subject to return to formless-sphere existence.’

227“When, bhikkhus, the mind of a bhikkhu is well consolidated by wisdom, he is able to assert: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”

26 (6) The Stone Pillar

228Thus have I heard. On one occasion the Venerable Sāriputta and the Venerable Candikāputta were dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Candikāputta addressed the bhikkhus: “Friends, bhikkhus!”

229“Friend!” those bhikkhus replied. The Venerable Candikāputta said this: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is consolidated by mind,¹⁸⁹¹The three editions differ here. I follow Ce bhikkhuno cetasā cittaṃ paricitaṃ hoti. Ee has bhikkhuno cetasā cittaṃ suparicitaṃ hoti, Be bhikkhuno cetasā citaṃ hoti. Citaṃ occurs repeatedly in Be, so it is clearly intentional. Mp (Ce): “One round of the mental process is built up, increased, by another round of the mental process” (cittācārapariyāyena cittācārapariyāyo cito vaḍḍhito hoti). Mp (Be) has cittavāra– in place of cittācāra–. it is fitting for him to declare: [403] “I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’”

230Then the Venerable Sāriputta said to the Venerable Candikāputta: “Friend Candikāputta, it is not in such a way that Devadatta teaches the Dhamma to the bhikkhus. Rather, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well consolidated by mind,¹⁸⁹²All three editions have bhikkhuno cetasā cittaṃ suparicitaṃ hoti. But note that in Ee, Sāriputta’s statement on Devadatta’s way of teaching does not differ from Candikāputta’s statement just above. Both have suparicitaṃ hoti. It is puzzling that the sutta seems to be approving of Devadatta’s teaching. Normally we would expect him to be censured for proposing a distorted version of the Dhamma. Perhaps this incident occurred before Devadatta became schismatic. it is fitting for him to declare: “I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’”

231A second time … A third time the Venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is consolidated by mind, it is fitting for him to declare: “I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’”

A third time the Venerable Sāriputta said to the Venerable Candikāputta: “Friend Candikāputta, it is not in such a way that Devadatta teaches the Dhamma to the bhikkhus. Rather, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well consolidated by mind, it is fitting for him to declare: “I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’

232“And how, friend, is the mind of a bhikkhu well consolidated by mind? [404] (1) His mind is well consolidated by mind [when he knows]: ‘My mind is without lust.’ (2) His mind is well consolidated by mind [when he knows]: ‘My mind is without hatred.’ (3) His mind is well consolidated by mind [when he knows]: ‘My mind is without delusion.’ (4) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to lust.’ (5) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to hatred.’ (6) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to delusion.’ (7) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to return to sense-sphere existence.’ (8) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to return to form-sphere existence.’ (9) His mind is well consolidated by mind [when he knows]: ‘My mind is not subject to return to formless-sphere existence.’¹⁸⁹³§§4–6 are, in Pāli, asarāgadhammaṃ, asadosadhammaṃ, asamoha-dhammaṃ. Mp does not gloss them, but the point seems to be that for the arahant lust, hatred, and delusion are no longer even capable of arising again. §§7–9 allude to the three realms of existence.

233“When, friend, a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye, they do not obsess his mind; his mind is not at all affected.¹⁸⁹⁴As at 6:55, but with a different simile. It remains steady, attained to imperturbability, and he observes its vanishing. Even if powerful sounds cognizable by the ear come into range of the ear … Even if powerful odors cognizable by the nose come into range of the nose … Even if powerful tastes cognizable by the tongue come into range of the tongue … Even if powerful tactile objects cognizable by the body come into range of the body … Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing.

234“Suppose, friend, there was a stone pillar eight meters long.¹⁸⁹⁵Text says silāyūpo soḷasakukkuko, a stone pillar sixteen kukkus tall. According to DOP, a kukku is 45 cm, about half a meter. Thus the pillar would be about eight meters. Four meters would be below ground and four meters above ground. If a violent rainstorm should then arrive from the east, it would not shake it or make it quake, [405] wobble, and tremble;¹⁸⁹⁶The number of verbs differ among the editions. Ce, which I follow, has four: n’eva naṃ kampeyya na saṅkampeyya na sampakampeyya na sampavedheyya (but Ce abridges the middle two directions and omits the last verb in relation to the final repetition, apparently an editorial oversight). Ee has three: n’eva naṃ kampeyya na saṅkampeyya na sampavedheyya. Be uses only two verbs: n’eva naṃ saṅkampeyya na sampavedheyya, but three in the simile at 6:55. if a violent rainstorm should then arrive from the west … from the north … from the south, it would not shake it or make it quake, wobble, and tremble. For what reason? Because the stone pillar is deep in the ground and is securely planted. So too, friend, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye … Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing.”

27 (7) Enmity (1)

235Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

236“Householder, when a noble disciple has eliminated five perils and enmities and possesses the four factors of stream-entry, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’¹⁸⁹⁷Also at 5:179. [406]

237“What are the five perils and enmities that have been eliminated? (1) Householder, one who destroys life, with the destruction of life as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives¹⁸⁹⁸On bhayaṃ veraṃ pasavati, Mp says that one obtains the peril of mental fright (cittutrāsabhayaṃ; this favors understanding bhaya as subjective fear rather than objective peril, though I think the latter is actually intended) and enmity as a person (puggalaveraṃ). Spk II 73,17–33, commenting on SN 12:41, gives a fuller explanation: “Peril and enmity are one in meaning. Enmity is twofold, external and internal. For if one has killed someone’s father, the other thinks: ‘They say he killed my father; I will kill him.’ So the latter takes a sharp knife and pursues the former. The volition arisen in him is called the external enmity [in relation to the future victim]. But the other hears, ‘He’s coming to kill me’ and decides: ‘I’ll kill him first.’ This is called the internal enmity [in relation to himself]. They both pertain to this present life. When the warden of hell sees the murderer reborn in hell, the volition arises in him: ‘I’ll take a blazing iron hammer and strike him’: this is the external enmity pertaining to the future life. And the volition that arises in the victim, ‘He’s coming to strike me though I’m faultless; I’ll strike him first,’ is the internal enmity pertaining to the future life. The external enmity is what is called ‘enmity as a person’ in the [old] Commentary.” and he also experiences mental pain and dejection. One who abstains from the destruction of life does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus been eliminated.

238(2) “One who takes what is not given … (3) who engages in sexual misconduct … (4) who speaks falsely … (5) who indulges in liquor, wine, and intoxicants, the basis for heedlessness, with indulgence in liquor, wine, and intoxicants as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives and he also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus been eliminated.

239“These are the five perils and enmities that have been eliminated.

240“And what are the four factors of stream-entry that he possesses? (6) Here, householder, a noble disciple possesses unwavering confidence in the Buddha thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ (7) He possesses unwavering confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ (8) He possesses unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, [407] practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ (9) He possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. These are the four factors of stream-entry that he possesses.

241“Householder, when a noble disciple has eliminated these five perils and enmities and possesses these four factors of stream-entry, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’”

28 (8) Enmity (2)

242[Identical with 9:27, but addressed by the Buddha to the bhikkhus.] [408]

29 (9) Resentment (1)

243“Bhikkhus, there are these nine grounds for resentment. What nine? (1) [Thinking:] ‘He acted for my harm,’ one harbors resentment. (2) [Thinking:] ‘He is acting for my harm,’ one harbors resentment. (3) [Thinking:] ‘He will act for my harm,’ one harbors resentment. (4) [Thinking:] ‘He acted for the harm of one pleasing and agreeable to me,’ one harbors resentment. (5) [Thinking:] ‘He is acting for the harm of one pleasing and agreeable to me,’ one harbors resentment. (6) [Thinking:] ‘He will act for the harm of one pleasing and agreeable to me,’ one harbors resentment. (7) [Thinking:] ‘He acted for the benefit of one displeasing and disagreeable to me,’ one harbors resentment. (8) [Thinking:] ‘He is acting for the benefit of one displeasing and disagreeable to me,’ one harbors resentment. (9) [Thinking:] ‘He will act for the benefit of one displeasing and disagreeable to me,’ one harbors resentment. These, bhikkhus, are the nine grounds for resentment.”

30 (10) Resentment (2)

244“Bhikkhus, there are these nine ways of removing resentment. What nine? (1) [Thinking:] ‘He acted for my harm, but what can be done about it?’¹⁸⁹⁹Taṃ kut’ettha labbhā. My translation of this idiom is not intended to be literal. The point is that one has no choice but to resign oneself to the situation. Mp: “‘What can be done in regard to that person so that there would be no such harmful conduct? By what means is it possible to obtain this?’ Having reflected: ‘A person harms another because of the disposition of his mind,’ one dispels resentment.” one removes resentment. (2) [Thinking:] ‘He is acting for my harm, but what can be done about it?’ one removes resentment. (3) [Thinking:] ‘He will act for my harm, but what can be done about it?’ one removes resentment. (4) [Thinking:] ‘He acted for the harm of one who is pleasing and agreeable to me, but what can be done about it?’ one removes resentment. (5) [Thinking:] ‘He is acting for the harm of one who is pleasing and agreeable to me, but what can be done about it?’ one removes resentment. [409] (6) [Thinking:] ‘He will act for the harm of one who is pleasing and agreeable to me, but what can be done about it?’ one removes resentment (7) [Thinking:] ‘He acted for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?’ one removes resentment. (8) [Thinking:] ‘He is acting for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?’ one removes resentment. (9) [Thinking:] ‘He will act for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?’ one removes resentment. These, bhikkhus, are the nine ways of removing resentment.”

31 (11) Progressive Cessation

245“Bhikkhus, there are these nine progressive cessations.¹⁹⁰⁰SN 36:11, IV 217,4–16, speaks of the “progressive cessation of activities” (anupubbasaṅkhārānaṃ nirodha) in terms very similar to the present sutta, except that it says, “for one who has attained the first jhāna, speech (vācā) has ceased.” It is uncertain whether saṅkhārā here is intended in the active sense or the passive sense, “activities” or “conditioned phenomena.” What nine? (1) For one who has attained the first jhāna, sensual perception has ceased. (2) For one who has attained the second jhāna, thought and examination have ceased. (3) For one who has attained the third jhāna, rapture has ceased. (4) For one who has attained the fourth jhāna, in-breathing and out-breathing have ceased. (5) For one who has attained the base of the infinity of space, the perception of form has ceased.¹⁹⁰¹All three editions have the singular verb hoti, though Ee notes some manuscripts have plural honti. The subject rūpasaññā can be read as either singular or plural. (6) For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased. (7) For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased. (8) For one who has attained the base of neither-perception-nor-non-perception, the perception pertaining to the base of nothingness has ceased. (9) For one who has attained the cessation of perception and feeling, perception and feeling have ceased. These, bhikkhus, are the nine progressive cessations.” [410]

IV. THE GREAT CHAPTER

32 (1) Dwellings (1)

246“Bhikkhus, there are these nine progressive dwellings.¹⁹⁰²Anupubbavihārā. Be merely lists their names, that is, “the first jhāna, the second jhāna,” etc. Ce and Ee give the full formulas. What nine? (1) Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. (2) With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. (3) With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ (4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.

247(5) “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,’ a bhikkhu enters and dwells in the base of the infinity of space. (6) By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. (7) By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. (8) By completely surmounting the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. (9) By completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. These, bhikkhus, are the nine progressive dwellings.”

33 (2) Dwellings (2)

248“Bhikkhus, I will teach the attainment of these nine progressive dwellings.¹⁹⁰³Anupubbavihārasamāpattiyo. It is uncertain whether, in this compound, vihārasamāpattiyo should be interpreted as a dvanda (“dwellings and attainments”) or as a tappurisa (“attainments of dwellings”). Mp, with its gloss anupaṭipāṭiyā samāpajjitabbavihārā, “dwellings to be attained in proper sequence,” suggests it is a tappurisa. Listen …. And what, bhikkhus, is the attainment of the nine progressive dwellings?

249(1) “I say of [that state] where sensual pleasures cease and of those who dwell having thoroughly ended sensual pleasures: ‘Surely, those venerable ones are hungerless and quenched; [411] they have crossed over¹⁹⁰⁴I read with Be and Ee tiṇṇā, as against Ce nittaṇhā, “without craving,” which seems less satisfactory in this context. Mp (Be): “Crossed over: crossed over sensuality” (kāmato tiṇṇā). and gone beyond in that particular respect.’¹⁹⁰⁵Tadaṅgena. Mp: “In that particular respect: with respect to that jhāna factor” (tena jhānaṅgena). If anyone should say: ‘Where do sensual pleasures cease? And who are those that dwell having thoroughly ended sensual pleasures? I do not know this, I do not see this,’ he should be told: ‘Here, friend, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna …. That is where sensual pleasures cease, and those are the ones who dwell having thoroughly ended sensual pleasures.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

250(2) “I say of [that state] where thought and examination cease and of those who dwell having thoroughly ended thought and examination: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do thought and examination cease? And who are those that dwell having thoroughly ended thought and examination? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. That is where thought and examination cease, and those are the ones who dwell having thoroughly ended thought and examination.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

251(3) “I say of [that state] where rapture ceases and of those who dwell having thoroughly ended rapture: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does rapture cease? And who are those that dwell having thoroughly ended rapture? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the fading away as well of rapture … he enters and dwells in the third jhāna …. That is where rapture ceases and those are the ones [412] who dwell having thoroughly ended rapture.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

252(4) “I say of [that state] where the pleasure [connected with] equanimity ceases and of those who dwell having thoroughly ended the pleasure [connected with] equanimity:¹⁹⁰⁶Upekkhāsukha. Mp does not comment, but I take the compound to be a tappurisa rather than the dvanda “equanimity and pleasure.” In the fourth jhāna and beyond upekkhā, equanimity, continues but it is no longer accompanied by sukha, pleasant feeling. ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: ‘Where does the pleasure [connected with] equanimity cease? And who are those that dwell having thoroughly ended the pleasure [connected with] equanimity? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. That is where the pleasure [connected with] equanimity ceases and those are the ones who dwell having thoroughly ended the pleasure [connected with] equanimity.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

253(5) “I say of [that state] where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms:¹⁹⁰⁷Ce and Ee have the plural verb nirujjhanti here, but the singular nirujjhati in §§6–8. Be has the singular nirujjhati here as well. Again, the subject rūpasaññā can be read as either singular or plural. ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do perceptions of forms cease? And who are those that dwell having thoroughly ended perceptions of forms? I do not know this, I do not see this,’ he should be told: ‘Here, friend, 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,” a bhikkhu enters and dwells in the base of the infinity of space. That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them. [413]

254(6) “I say of [that state] where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” a bhikkhu enters and dwells in the base of the infinity of consciousness. That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

255(7) “I say of [that state] where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” a bhikkhu enters and dwells in the base of nothingness. That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

256(8) “I say of [that state] where the perception of the base of nothingness ceases and of those who dwell having thoroughly ended the perception of the base of nothingness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of nothingness cease? And who are those that dwell having thoroughly ended the perception of the base of nothingness? [414] I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. That is where the perception of the base of nothingness ceases and those are the ones who dwell having thoroughly ended the perception of the base of nothingness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

257(9) “I say of [that state] where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of neither-perception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. That is where the perception of the base of neither-perception-nor-non-perception ceases and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

258“This, bhikkhus, is the attainment of the nine progressive dwellings.”

34 (3) Nibbāna

259Thus have I heard. On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”

260“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

261“Happiness, friends, is this nibbāna. Happiness, friends, is this nibbāna.”

262When this was said, the Venerable Udāyī¹⁹⁰⁸Mp identifies him as the elder Lāḷudāyī. said to the Venerable Sāriputta: [415] “But, friend Sāriputta, what happiness could there be here when nothing is felt here?”

263“Just this, friend, is the happiness here, that nothing is felt here.

264“There are, friends, these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure. Any pleasure or joy that arises in dependence on these five objects of sensual pleasure is called sensual pleasure.

265(1) “Here, friends, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by sensuality occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by sensuality occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way it can be understood how nibbāna is happiness.¹⁹⁰⁹Brahmāli comments: “Since nibbāna is ‘extinguishment’ (of suffering), any partial extinguishment of suffering is a partial kind of nibbāna.”

266(2) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by thought [416] occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by thought occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness.

267(3) “Again, with the fading away as well of rapture … he enters and dwells in the third jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by rapture occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.

268(4) “Again, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the pleasure [connected with] equanimity¹⁹¹⁰Though all three editions here read upe(k)khāsahagatā saññāmanasikārā, I follow the Burmese and Sinhala manuscripts referred to in a note in Ee, which read upe(k)khāsukhasahagatā saññāmanasikārā. This fits better with the exposition in 9:33 §4 and 9:41 §4 than the reading upe(k)khāsahagatā in all three printed editions. occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.

269(5) “Again, 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,’ a bhikkhu enters and dwells in the base of the infinity of space. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by forms occur in him, he feels it as an affliction …. [417] … In this way, too, it can be understood how nibbāna is happiness.

270(6) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of space occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.

271(7) “Again, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of consciousness occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.

272(8) “Again, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness. [418]

273(9) “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. In this way, too, it can be understood how nibbāna is happiness.”

35 (4) The Cow

274“Suppose, bhikkhus, there were a mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.¹⁹¹¹Cited at Vism 153,17–154,8, Ppn 4.130, as testimony that one should first master the jhāna one has just attained before attempting to enter the next higher jhāna. It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ She would set down a front foot, and while it is not yet firmly planted, lift up a hind foot. She would not go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would not return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.

275“So too, some bhikkhu here is foolish, incompetent, inexperienced, and unskilled, when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He does not pursue that object,¹⁹¹²Taṃ nimittaṃ. Mp: “That object consisting in the first jhāna” (taṃ paṭhamajjhānasaṅkhātaṃ nimittaṃ). does not develop and cultivate it, does not focus on it well.

276“It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna [419] ….’ But he cannot enter and dwell in the second jhāna …. Then it occurs to him: ‘Secluded from sensual pleasures, secluded from unwholesome states, I should enter and dwell in the first jhāna ….’ But he cannot enter and dwell in the first jhāna …. This is called a bhikkhu who has dropped away from both,¹⁹¹³Ubhato bhaṭṭho. Bhaṭṭha is past participle of bhassati, to drop away, to droop, to fall off. fallen away from both. He is just like that mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.

277“Suppose, bhikkhus, there were a mountain-dwelling cow that was wise, competent, experienced, and skilled in walking on rough mountains. It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ When setting down a front foot, she would firmly plant it, and only then lift up a hind foot. She would go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was wise, competent, experienced, and skilled in walking on rough mountains.

278(1) “So too, some bhikkhu here is wise, competent, experienced, and skilled when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.

279(2) “It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna ….’ Not injuring¹⁹¹⁴Anabhihiṃsamāno. I offer only a literal translation. Based on the context I understand the sense to be that he does not force himself to aim prematurely for the higher attainment but masters the preceding one before moving on to the next. the second jhāna, with the subsiding of thought and examination he enters and dwells in the second jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.

280(3) “Then it occurs to him: ‘With the fading away as well of rapture [420] … I should enter and dwell in the third jhāna ….’ Not injuring the third jhāna, with the fading away as well of rapture he enters and dwells in the third jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.

281(4) “Then it occurs to him: ‘With the abandoning of pleasure and pain … I should enter and dwell in the fourth jhāna ….’ Not injuring the fourth jhāna, with the abandoning of pleasure and pain … he enters and dwells in the fourth jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.

282(5) “Then it occurs to him: ‘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,” I should enter and dwell in the base of the infinity of space.’ Not injuring the base of the infinity of space, with the complete surmounting of perceptions of forms … he enters and dwells in the base of the infinity of space. He pursues that object, develops and cultivates it, and focuses on it well.

283(6) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of space, [perceiving] “consciousness is infinite,” I should enter and dwell in the base of the infinity of consciousness.’ Not injuring the base of the infinity of consciousness, with the complete surmounting of the base of the infinity of space … he enters and dwells in the base of the infinity of consciousness. He pursues that object, develops and cultivates it, and focuses on it well.

284(7) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of consciousness, [perceiving] “there is nothing,” I should enter and dwell in the base of nothingness.’ Not injuring the base of nothingness, with the complete surmounting of the base of the infinity of consciousness … he enters and dwells in the base of nothingness. He pursues that object, develops and cultivates it, and focuses on it well.

285(8) “Then it occurs to him: ‘With the complete surmounting of the base of nothingness, I should enter and dwell in the base of neither-perception-nor-non-perception.’ Not injuring the base of neither-perception-nor-non-perception, with the complete surmounting of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He pursues that object, develops and cultivates it, [421] and focuses on it well.

286(9) “Then it occurs to him: ‘With the complete surmounting of the base of neither-perception-nor-non-perception, I should enter and dwell in the cessation of perception and feeling.’ Not injuring the cessation of perception and feeling, with the complete surmounting of the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.

287“When, bhikkhus, a bhikkhu enters and emerges from each of these meditative attainments, his mind becomes malleable and wieldy. With the mind malleable and wieldy, his concentration becomes measureless and well developed. With measureless, well-developed concentration, whatever state realizable by direct knowledge he inclines his mind toward to realize by direct knowledge, he is capable of realizing it, there being a suitable basis.

288“If he wishes: ‘May I wield the various kinds of psychic potency: having been one, may I become many … [here and below in full as at 6:2] … may I exercise mastery with the body as far as the brahmā world,’ he is capable of realizing it, there being a suitable basis.

289“If he wishes: ‘May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near,’ he is capable of realizing it, there being a suitable basis.

290“If he wishes: ‘May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand … an unliberated mind as unliberated,’ he is capable of realizing it, there being a suitable basis.

291“If he wishes: ‘May I recollect my manifold past abodes … with their aspects and details,’ he is capable of realizing it, there being a suitable basis. [422]

292“If he wishes: ‘May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn … and understand how beings fare in accordance with their kamma,’ he is capable of realizing it, there being a suitable basis.

293“If he wishes: ‘May I, with the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge,’ he is capable of realizing it, there being a suitable basis.”

36 (5) Jhāna

294(1) “Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna. (2) I say that the destruction of the taints also occurs in dependence on the second jhāna. (3) I say that the destruction of the taints also occurs in dependence on the third jhāna. (4) I say that the destruction of the taints also occurs in dependence on the fourth jhāna. (5) I say that the destruction of the taints also occurs in dependence on the base of the infinity of space. (6) I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness. (7) I say that the destruction of the taints also occurs in dependence on the base of nothingness. (8) I say that the destruction of the taints also occurs in dependence on the base of neither-perception-nor-non-perception. (9) I say that the destruction of the taints also occurs in dependence on the cessation of perception and feeling.

295(1) “When it was said: ‘Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna,’ for what reason was this said? Here, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, [423] empty, and non-self.¹⁹¹⁵Mp: “The characteristic of impermanence is stated by way of two terms: impermanent and disintegrating (aniccato, palokato). The characteristic of non-self is stated by way of three terms: alien (parato), empty (suññato), and non-self (anattato). The characteristic of suffering is stated by the other six terms: suffering (dukkhato), an illness (rogato), a boil (gaṇḍato), a dart (sallato), misery (aghato), and affliction (ābādhato). He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’¹⁹¹⁶Mp: “He directs the mind of insight (vipassanācitta) to the unconditioned deathless element by way of hearing, by way of praise, by way of learning, and by way of concepts thus: ‘Nibbāna is peaceful.’ He directs the mind of the path (maggacitta) to nibbāna simply by making it an object (ārammaṇakaraṇavasen’eva), not by saying, ‘This is peaceful, this is sublime.’ The meaning is that he directs his mind there, penetrating it in this mode.” If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma,¹⁹¹⁷Ten’eva dhammarāgena tāya dhammanandiyā. Mp: “By desire and attachment to the Dhamma of serenity and insight. So too for ‘delight in the Dhamma.’ If he can fully exhaust desire and attachment to serenity and insight, he attains arahantship. If not, he becomes a non-returner.” Mp-ṭ: “Having abandoned the desire and lust for serenity and insight leading to the lower paths, if he is unable to exhaust the desire for [serenity and insight] leading to the supreme path, he becomes settled in the stage of non-returning.” then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

296“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body,¹⁹¹⁸See 4:181, 4:196. so too, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. [424]

297“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the first jhāna,’ it is because of this that this was said.

298(2)–(4) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the second jhāna … the third jhāna … the fourth jhāna …

299[425] “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the fourth jhāna,’ it is because of this that this was said.

300(5) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ for what reason was this said? Here, 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,’ a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness¹⁹¹⁹Note that rūpa, form, is omitted in describing the formless attainments. Mp: “In the formless attainment there is utterly no form; with reference to this, form is not included.” as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

301“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of perceptions of forms … a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

302“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ it is because of this that this was said.

303(6)–(7) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness … the base of nothingness,’ for what reason was this said? [426] Here, with the complete surmounting of the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

304“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of the base of the infinity of consciousness … a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

305“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of nothingness,’ it is because of this that this was said.¹⁹²⁰Mp: “Why is the base of neither-perception-nor-non-perception not mentioned? Because of its subtlety. The four formless aggregates in that [attainment] are so subtle that they are not susceptible to exploration [by way of insight]. Hence [just below] the Buddha says: ‘There is penetration to final knowledge as far as meditative attainments accompanied by perception reach.’ This is meant: ‘To the extent that there is an attainment accompanied by mind (sacittakasamāpatti; citta here presumably means “clear and distinct cognition”), there is penetration to final knowledge when one explores [by insight] those gross phenomena, that is, one attains arahantship. But because of its subtlety, the base of neither-perception-nor-non-perception is not called an attainment accompanied by perception.”

306(8)–(9) “Thus, bhikkhus, there is penetration to final knowledge as far as meditative attainments accompanied by perception reach. But these two bases—the base of neither-perception-nor-non-perception and the cessation of perception and feeling—I say are to be described by meditative bhikkhus skilled in attainments and skilled in emerging from attainments after they have attained them and emerged from them.”¹⁹²¹There are some differences between the readings in Ce, Ee, and Be. I follow Ce: jhāyīh’ete bhikkhave bhikkhūhi samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā samakkhātabbānī ti vadāmi. Ee basically agrees with Ce but prints jhāyī h’ete, as if it had a nominative subject followed by emphatic hi. Mp: “Described means to be properly declared, to be explained, extolled, praised simply as ‘peaceful and sublime’” (samakkhātabbānī ti sammā akkhātabbāni, ‘‘santāni paṇītānī’’ ti evaṃ kevalaṃ ācikkhitabbāni thometabbāni vaṇṇetabbāni).

37 (6) Ānanda

307On one occasion the Venerable Ānanda was dwelling at Kosambi in Ghosita’s Park. There the Venerable Ānanda addressed the bhikkhus: “Friends, bhikkhus!”

308“Friend!” those bhikkhus replied. The Venerable Ānanda said this:

309“It’s astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the achievement of an opening in the midst of confinement:¹⁹²²On the meaning of “confinement” (sambādha), see 9:42 below. for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna.¹⁹²³This is the same as the well-known opening statement of the Satipaṭṭhāna Sutta, at DN 22.1, II 290,8–11; MN 10.2, I 55,32–56,2. It also occurs in AN at 3:74, 4:194. 6:26, and 10:95. (1) The eye itself as well as those forms will actually be present, [427] and yet one will not experience that base.¹⁹²⁴Mp: “The eye itself … will actually be present (tadeva nāma cakkhuṃ bhavissati): the sensitive substance of the eye is itself unimpaired. As well as those forms (te rūpā): that visible-form object itself will have come into range. And yet one does not experience that base (tañcāyatanaṃ no paṭisaṃvedissati): and yet one does not know that visible-form base.” I may be wrong in assuming that the nine items are to be obtained by totaling the five kinds of sensory experience with the four formless meditations. Possibly the nine were to be obtained by including the four jhānas (which may have dropped out of the text) with the four formless meditations, and then adding, as the ninth, the special state of concentration referred to at the end of the sutta. (2) The ear itself as well as those sounds will actually be present, and yet one will not experience that base. (3) The nose itself as well as those odors will actually be present, and yet one will not experience that base. (4) The tongue itself as well as those tastes will actually be present, and yet one will not experience that base. (5) The body itself as well as those tactile objects will actually be present, and yet one will not experience that base.”

310When this was said, the Venerable Udāyī said this to the Venerable Ānanda: “Is it, friend Ānanda, while one is actually percipient or while one is non-percipient that one does not experience that base?”

“It is, friend, while one is actually percipient that one does not experience that base, not while one is non-percipient.”

311“But, friend, of what is one percipient when one does not experience that base?”

312(6) “Here, friend, 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,’ a bhikkhu enters and dwells in the base of the infinity of space. When one is thus percipient one does not experience that base.

313(7) “Again, friend, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. When one is thus percipient one does not experience that base.

314(8) “Again, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. When one is thus percipient one does not experience that base.¹⁹²⁵Ce and Be both have ti here, indicating the end of a quotation, which suggests that the speaker of the next paragraph is Udāyī. Yet it is clear that Ānanda himself is still speaking. Thus, it seems, ti is an error and should be deleted from Ce and Be. Ee does not have ti.

315“Once, friend, I was dwelling at Sāketa in the deer park at Añjana Grove. Then the bhikkhunī Jaṭilagāhiyā¹⁹²⁶So Ce and Ee. Be has the name as Jaṭilavāsikā. Mp says that she was a resident of Jaṭila city (jaṭilanagaravāsinī). The jaṭilas were matted-hair ascetics, but it is questionable whether they were ever numerous enough to constitute a city. [428] approached me, paid homage to me, stood to one side, and said: ‘Bhante Ānanda, the concentration that does not lean forward and does not bend back,¹⁹²⁷Mp: “Does not lean forward by way of lust, and does not bend back by way of hatred” (rāgavasena na abhinato, dosavasena na apanato). and that is not reined in and checked by forcefully suppressing [the defilements]¹⁹²⁸See 5:27. Here Mp comments: “It is steady, not because one has forcefully and vigorously reined in and suppressed the defilements, but because it has arisen when the defilements are cut off.”—by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated.¹⁹²⁹Vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. This sequence is also at SN III 45,13–14, 46,4–5, 54,1–2, 55,34–35, 58,23–24. It is on the basis of the latter passages that I see a change in the subject of the last phrase of the AN text, from “it,” referring to the samādhi, to “one,” the person who attains it. While in the AN passage, the participles are masculine singular and thus may be interpreted as referring either to the samādhi or to the person, the SN parallels read: Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī ti. The neuter singular participles indicate that the subject of the first two phrases is cittaṃ, but with santusitattā na paritassati, the subject seems to shift from cittaṃ to the person attaining liberation. We can infer by analogy that in the present passage a similar shift occurs, in this case from samādhi to the person who attains it. Bhante Ānanda, what did the Blessed One say this concentration has as its fruit?’¹⁹³⁰Ayaṃ, bhante Ānanda, samādhi kiṃphalo vutto bhagavatā. The question is ambiguous. It could mean either, “Of what did the Blessed One say this concentration is the fruit?” or “What did the Blessed One say this concentration has as its fruit?” Mp takes it in the former way, but there are arguments in favor of the latter (see next note).

316(9) “When she asked me this, I replied: ‘Sister, the concentration that does not lean forward and does not bend back, and that is not reined in and checked by forcefully suppressing [the defilements]—by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. The Blessed One said this concentration has final knowledge as its fruit.’¹⁹³¹0There is a Chinese parallel to this last portion of the sutta, SĀ 557 at T II 146a12–29. In this version, when the bhikkhunī asks Ānanda the question about the concentration of mind without characteristics ( = animitta cetosamādhi), he replies that the Buddha said this concentration “is the fruit of wisdom, the reward of wisdom” (, which has the same ambiguity that I mentioned in the preceding note). When one is thus percipient too, friend, one does not experience that base.”

38 (7) The Brahmins

317Then two brahmin cosmologists¹⁹³²Lokāyatikā brāhmaṇā. See SN 12:48, II 77. Normally, the lokāyatikā are depicted as materialists; here, however, they seem to be simply speculators about the world. approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:

318“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, or awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be infinite.’ [429] But Nigaṇṭha Nātaputta also claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be finite.’¹⁹³³0Mahāvīra’s view of the world is explained in “Various topics prepared on Jain History by Dr. K. C. Jain and his team” (http://www.jainworld.com/literature/jainhistory/chapter4. asp): “It is with regard to these questions [about the world] that Mahāvīra declared: ‘From these alternatives, you cannot arrive at truth; from these alternatives, you are certainly led [astray]. The world is eternal as far as that part is concerned which is the substratum (dravya) of the “world”; it is not eternal as far as its ever-changing state is concerned.’ In regard to such questions, Mahāvīra’s advice to his disciples was neither to support those who maintained that the world is eternal nor those who advocated that it is not eternal. He would have said the same thing regarding such propositions as the world exists and it does not exist; the world is unchangeable; the world is in constant flux; the world has a beginning; the world has no beginning; the world has an end; the world has no end; etc.” (my italics). When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?”

319“Enough, brahmins, let this be: ‘When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?’ I will teach you the Dhamma. Listen and attend closely. I will speak.”

320“Yes, sir,” those brahmins replied. The Blessed One said this:

321“Suppose, brahmins, there were four men standing in the four quarters possessing supreme movement¹⁹³⁴Be lacks paramāya gatiyā, found in Ce and Ee. and speed and a supreme stride. Their speed was like that of a light arrow easily shot by a firm-bowed archer—one trained, skillful, and experienced¹⁹³⁵Daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano. Mp’s comments on these terms differs slightly from its comments at 4:45 (see p. 1690, notes 724 and 725). Here Mp says: “Firm-bowed archer (daḷhadhammā dhanuggaho): an archer who has taken up a firm bow. A ‘firm bow’ (daḷhadhanu) is called the ‘strength of two thousand’ (dvisahassathāmaṃ): a bow to which one can attach an arrow with a head made of some metal such as bronze or lead, etc., fit the arrow notch to the string, grasp the bow handle and draw back the string the full length of the arrow shaft, and shoot the arrow up from the ground. Trained (sikkhito): they have studied the craft in their teacher’s clan for ten or twelve years. Skillful (katahattho): one who has simply studied a craft is not yet skillful; they are skillful when they have achieved mastery over it. Experienced (katūpāsano): one who has exhibited his craft in the king’s court, etc.”—across the shadow of a palmyra tree. Their stride was such that it could reach from the eastern ocean to the western ocean. Then the person standing in the eastern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world.¹⁹³⁶As at 4:45 (and SN 2:26, I 61–62). [430] Then the person standing in the western quarter would say thus … the person standing in the northern quarter would say thus … the person standing in the southern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. For what reason? I say, brahmins, that by this kind of running¹⁹³⁷Text has evarūpāya sandhāvanikāya here, whereas 4:45 has gamanena. Mp glosses padasā dhāvanena, “running on foot.” one cannot know, see, or reach the end of the world. And yet I say that without having reached the end of the world there is no making an end of suffering.

322“These five objects of sensual pleasure, brahmins, are called ‘the world’ in the Noble One’s discipline. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These five objects of sensual pleasure are called ‘the world’ in the Noble One’s discipline.

323(1) “Here, brahmins, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’ [431]

324(2)–(4) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’

325(5) “Again, 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,’ a bhikkhu enters and dwells in the base of the infinity of space. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’

326(6)–(8) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’

327(9) “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. This is called a bhikkhu [432] who, having come to the end of the world, dwells at the end of the world, one who has crossed over attachment to the world.”

39 (8) The Devas

328“Bhikkhus, in the past a battle was fought between the devas and the asuras. In that battle, the asuras were victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a second time.’ A second time the devas fought a battle with the asuras, and a second time the asuras were victorious and the devas were defeated. Defeated, the devas¹⁹³⁸Ce and Ee add here bhītā, “frightened,” but it seems this word belongs only in the third case, when the devas flee to their city. In Be it occurs only in relation to the third case. fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a third time.’ A third time the devas fought a battle with the asuras, and a third time the asuras were victorious and the devas were defeated. Defeated and frightened, the devas entered their city.

329“After the devas had entered their city, it occurred to them: ‘Now we’re [433] secure from danger and the asuras cannot do anything to us.’ It also occurred to the asuras: ‘Now the devas are secure from danger and we cannot do anything to them.’

330“In the past, bhikkhus, a battle was fought between the devas and the asuras. In that battle, the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a second time.’ A second time the asuras fought a battle with the devas, and a second time the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a third time.’ A third time the asuras fought a battle with the devas, and a third time the devas were victorious and the asuras were defeated. Defeated and frightened, the asuras entered their city.

331“After the asuras had entered their city, it occurred to them: ‘Now we’re secure from danger and the devas cannot do anything to us.’ It also occurred to the devas: ‘Now the asuras are secure from danger and we cannot do anything to them.’

332(1) “So too, bhikkhus, when, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna … on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger [434] and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure against danger and I cannot do anything to him.’

333(2)–(4) “When, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna … on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure from danger and I cannot do anything to him.’

334(5) “When, 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,’ a bhikkhu enters and dwells in the base of the infinity of space, on that occasion he is called a bhikkhu who has blinded Māra,¹⁹³⁹All three editions read here antamakāsi māraṃ. Presumably their editors took this to mean, “who has made an end to Māra.” But this is certainly wrong, for two reasons: first, grammatically, this would require the genitive mārassa; and second, it is not true that a meditator in jhāna has “made an end to Māra.” Elsewhere we find andhamakāsi māraṃ (at MN I 159,19, I 160,5,10, I 174,15–16, and I 175,5), “he made Māra blind” or “blinded Māra,” which makes better sense. Ps II 163,4–8, commenting on MN I 159,19, explains: “He blinded Māra: he did not destroy Māra’s eyes, but when a bhikkhu has attained jhāna as a basis for insight, Māra is unable to see the object of his mind. Hence it is said: ‘He blinded Māra’” (andhamakāsi māran ti na mārassa akkhīni bhindi. Vipassanāpādakajjhānaṃ samāpannassa pana bhikkhuno imaṃ nāma ārammaṇaṃ nissāya cittaṃ vattatī ti māro passituṃ na sakkoti. Tena vuttaṃ “andhamakāsi māran” ti). put out Māra’s eyes without a trace,¹⁹⁴⁰Apadaṃ vadhitvā māracakkhuṃ. Mp: “Put out Māra’s eyes without a trace: destroyed [them] completely, without remainder (nippadaṃ niravasesaṃ vadhitvā).” At MN I 159,₁₉–160,₁₂ and MN I 174,15–175,6 this whole statement is made about all nine meditative attainments, including the four jhānas. There thus seems to be a difference between the textual lineages about the extent to which this statement applies. and gone beyond sight of the Evil One.

335(6)–(9) “When, bhikkhus, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. When, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. When, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …. When, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed, on that occasion he is called a bhikkhu who has blinded Māra, put out Māra’s eyes, gone beyond sight of the Evil One, and crossed over attachment to the world.” [435]

40 (9) A Bull Elephant

336“Bhikkhus, when a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones,¹⁹⁴¹Hatthikalabhā. Mp glosses as “very big bull elephants” (mahantā mahantā nāgā). This, however, begs the question how these bull elephants differ from the main subject of the simile. Ud 41,20–21 mentions different types of elephants, among them hatthikalabhā (Ee hatthikaḷārā) which Ud-a 250,12–13 calls elephant offspring (hatthipotakā). They are there distinguished from hatthicchāpā, young elephant offspring still being nursed (khīrūpagā daharahatthipotakā). I translate in accordance with this explanation. and babies—precede him and break the tops of the grass, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones, and babies—eat the bent and twisted bundle of branches, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has entered the pool and other elephants—males, females, young ones, and babies—precede him and stir up the water with their trunks, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has emerged from the pool and female elephants go by brushing against his body, the forest-dwelling bull elephant is repelled, humiliated, and disgusted with this.

337“On that occasion it occurs to the forest-dwelling bull elephant: ‘I am presently dwelling hemmed in by other elephants: males, females, young ones, and babies. I eat grass with the tops broken off, and they eat my bent and twisted bundle of branches. I drink muddy water, and when I have come out from the pool, the female elephants go by brushing against my body. Let me dwell alone, withdrawn from the herd.’

338“Some time later he dwells alone, withdrawn from the herd. He then eats grass without the tops broken off; they do not eat his bent and twisted [436] bundle of branches; he drinks clear water; and when he has come out from the pool, the female elephants do not go by brushing against his body. On that occasion it occurs to the forest-dwelling bull elephant: ‘In the past I dwelled hemmed in by other elephants … and when I came out from the pool, the female elephants went by brushing against my body. But now I dwell alone, withdrawn from the herd. I eat grass without the tops broken off; they do not eat my bent and twisted bundle of branches; I drink clear water; and when I have come out from the pool, the female elephants do not go by brushing against my body.’ Having broken off a bundle of branches with his trunk, having rubbed his body with it, he happily relieves his itches.

339“So too, bhikkhus, when a bhikkhu dwells hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers, on that occasion it occurs to him: ‘I am presently dwelling hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. Let me dwell alone, withdrawn from company.’

340“He resorts to a secluded lodging: the forest, [437] the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.

(1) “Having thus abandoned these five hindrances, defilements of the mind, things that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna ….Elated, he relieves his itches.

341(2)–(4) “With the subsiding of thought and examination, he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. Elated, he relieves his itches.

342(5) “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,’ a bhikkhu enters and dwells in the base of the infinity of space. Elated, he relieves his itches.

343(6)–(9) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …. By completely surmounting the base of neither-perception-nor-non-perception, [438] a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. Elated, he relieves his itches.”

41 (10) Tapussa

344Thus have I heard. On one occasion the Blessed One was dwelling among the Mallas near the Mallan town named Uruvelakappa.¹⁹⁴²With Be and Ee, I read mallesu, as against Ce malatesu. SN 42:11 is also set at Uruvelakappa, which is said to be a town of the Mallas (see CDB 1348). Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. When he had walked for alms in Uruvelakappa, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “You stay right here, Ānanda, while I enter the Great Wood to pass the day.”

345“Yes, Bhante,” the Venerable Ānanda replied. Then the Blessed One entered the Great Wood and sat down to pass the day at the foot of a tree.

346Then the householder Tapussa approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:

“Bhante Ānanda, we laymen enjoy sensual pleasures, delight in sensual pleasures, take delight in sensual pleasures, and rejoice in sensual pleasures. Renunciation seems like a precipice to us. I have heard that in this Dhamma and discipline there are very young bhikkhus, whose minds launch out upon renunciation and become placid, settled, and liberated in it,¹⁹⁴³Mp glosses vimuccati here as “liberated from the opposing qualities” (paccanīkadhammehi ca vimuccati). Since all three editions, with the support of Mp, have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, “resolved upon” or “focused on.” As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being “focused on” rather than “liberated in” makes better sense. seeing¹⁹⁴⁴Ce has the genitive plural passataṃ, while Be and Ee have the genitive singular passato. Mp (Be) has passato in the lemma and a genitive plural in the gloss: ‘ Etaṃ santan ti passato ti etaṃ nekkhammaṃ santaṃ vigatadarathapariḷāhan ti evaṃ passantānaṃ bhikkhūnaṃ. Passato is also found in an older Sinhala edition. Possibly passato entered the text through an erroneous transposition from the Buddha’s account below, where the singular is appropriate. it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.”¹⁹⁴⁵Mp interprets renunciation (nekkhamma) here as “going forth” (pabbajjā) into homelessness. But the text itself seems to allow renunciation as an internal quality, implicitly identified with firm attainment of the first jhāna. [439]

347“This, householder, is a subject that we should see the Blessed One about. Come, let’s go to the Blessed One and report this matter to him. We should retain the Blessed One’s explanation in mind.”

348“Yes, Bhante,” the householder Tapussa replied.

349Then the Venerable Ānanda, together with the householder Tapussa, went to the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, this householder Tapussa says: ‘Bhante Ānanda, we laymen enjoy sensual pleasures … [and] renunciation seems like a precipice to us …. [But] there are very young bhikkhus whose minds … [are] liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.’”

350“So it is, Ānanda! So it is, Ānanda!¹⁹⁴⁶I follow the section divisions of Ee, which conform to the paragraph divisions in Be and show the transitions in the discourse better than the divisions in Ce.

351(1) “Before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, it occurred to me too: ‘Good is renunciation, good is solitude.’ Yet my mind did not launch out upon renunciation and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in sensual pleasures and have not cultivated that [insight]; I have not achieved the benefit in renunciation and have not [440] pursued it. Therefore my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful.’

352“Then, Ānanda, it occurred to me: ‘If, having seen the danger in sensual pleasures, I would cultivate that [insight], and if, having achieved the benefit in renunciation, I would pursue it, it is then possible that my mind would launch out upon renunciation and become placid, settled, and liberated in it, since I see it as peaceful.’ Sometime later, having seen the danger in sensual pleasures, I cultivated that [insight], and having achieved the benefit in renunciation, I pursued it. My mind then launched out upon renunciation and became placid, settled, and liberated in it, since I saw it as peaceful.

353“Sometime later, Ānanda, secluded from sensual pleasures … I entered and dwelled in the first jhāna. While I was dwelling in this state, perception and attention accompanied by sensuality occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when perception and attention accompanied by sensuality occurred in me, I felt it as an affliction.

354(2) “Then, Ānanda, it occurred to me: ‘With the subsiding of thought and examination, let me enter and dwell in the second jhāna ….’ Yet my mind did not launch out upon the absence of thought and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in thoughts and have not cultivated that [insight]; I have not achieved the benefit in the absence of thought [441] and have not pursued it. Therefore my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful.’

355“Then, Ānanda, it occurred to me: ‘If, having seen the danger in thoughts, I would cultivate that [insight], and if, having achieved the benefit in the absence of thought, I would pursue it, it is then possible that my mind would launch out upon the absence of thought and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in thoughts, I cultivated that [insight], and having achieved the benefit in the absence of thought, I pursued it. My mind then launched out upon the absence of thought and became placid, settled, and liberated in it, since I saw it as peaceful.

356“Sometime later,¹⁹⁴⁷I follow Ee in reading aparena samayena here and in each of the corresponding sections to come. Ce and Be omit it in later sections. Ānanda, with the subsiding of thought and examination … I entered and dwelled in the second jhāna …. While I was dwelling in this state, perception and attention accompanied by thought occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too when that perception and attention accompanied by thought occurred in me, I felt it as an affliction.

357(3) “Then, Ānanda, it occurred to me: ‘With the fading away as well of rapture … let me enter and dwell in the third jhāna ….’ Yet my mind did not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of rapture and become placid, settled, [442] and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in rapture and have not cultivated that [insight]; I have not achieved the benefit in the absence of rapture and have not pursued it. Therefore my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful.’

358“Then, Ānanda, it occurred to me: ‘If, having seen the danger in rapture, I would cultivate that [insight], and if, having achieved the benefit in the absence of rapture, I would pursue it, it is then possible that my mind would launch out upon the absence of rapture and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in rapture, I cultivated that [insight], and having achieved the benefit in the absence of rapture, I pursued it. My mind then launched out upon the absence of rapture and became placid, settled, and liberated in it, since I saw it as peaceful.

359“Sometime later, Ānanda, with the fading away as well of rapture … I entered and dwelled in the third jhāna …. While I was dwelling in this state, perception and attention accompanied by rapture occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by rapture occurred in me, I felt it as an affliction.

360(4) “Then, Ānanda, it occurred to me: ‘With the abandoning of pleasure and pain … let me enter and dwell in the fourth jhāna ….’ Yet my mind did not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the pleasure [connected with] equanimity and have not cultivated that [insight]; I have not achieved the benefit in the absence of pleasure and pain and have not pursued it. Therefore my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful.’

361“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the pleasure [connected with] equanimity, [443] I would cultivate that [insight], and if, having achieved the benefit in the absence of pleasure and pain, I would pursue it, it is then possible that my mind would launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the pleasure [connected with] equanimity, I cultivated that [insight], and having achieved the benefit in the absence of pleasure and pain, I pursued it. My mind then launched out upon the absence of pleasure and pain and became placid, settled, and liberated in it, since I saw it as peaceful.

362“Sometime later, Ānanda, with the abandoning of pleasure and pain … I entered and dwelled in the fourth jhāna …. While I was dwelling in this state, perception and attention accompanied by pleasure [connected with] equanimity occurred in me¹⁹⁴⁸Here I follow the manuscripts referred to in the note to Ee, which read upekhāsukhasahagatā (“accompanied by the pleasure [connected with] equanimity”). This fits the exposition better than the reading upe(k)khāsahagatā found in all three printed editions. and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by pleasure [connected with] equanimity occurred in me, I felt it as an affliction.

363(5) “Then, Ānanda, it occurred to me: ‘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,” let me enter and dwell in the base of the infinity of space.’ Yet my mind did not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in forms and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of space and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, [444] though I see it as peaceful.’

364“Then, Ānanda, it occurred to me: ‘If, having seen the danger in forms, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of space, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of space and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in forms, I cultivated that [insight], and having achieved the benefit in the base of the infinity of space, I pursued it. My mind then launched out upon the base of the infinity of space and became placid, settled, and liberated in it, since I saw it as peaceful.

365“Sometime later, Ānanda, 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,’ I entered and dwelled in the base of the infinity of space. While I was dwelling in this state, perception and attention accompanied by forms occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by forms occurred in me, I felt it as an affliction.

366(6) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” let me enter and dwell in the base of the infinity of consciousness.’ Yet my mind did not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of space and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of consciousness and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful.’

367“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of space, [445] I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of consciousness, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of space, I cultivated that [insight], and having achieved the benefit in the base of the infinity of consciousness, I pursued it. My mind then launched out upon the base of the infinity of consciousness and became placid, settled, and liberated in it, since I saw it as peaceful.

368“Sometime later, Ānanda, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ I entered and dwelled in the base of the infinity of consciousness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of space occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of space occurred in me, I felt it as an affliction.

369(7) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” let me enter and dwell in the base of nothingness.’ Yet my mind did not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of consciousness and have not cultivated that [insight]; I have not achieved the benefit in the base of nothingness and have not pursued it. Therefore my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful.’

370“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of consciousness, I would cultivate that [insight], and if, having achieved the benefit in the base of nothingness, I would pursue it, it is then possible that my [446] mind would launch out upon the base of nothingness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of consciousness, I cultivated that [insight], and having achieved the benefit in the base of nothingness, I pursued it. My mind then launched out upon the base of nothingness and became placid, settled, and liberated in it, since I saw it as peaceful.

371“Sometime later, Ānanda, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ I entered and dwelled in the base of nothingness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of consciousness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of consciousness occurred in me, I felt it as an affliction.

372(8) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of nothingness, let me enter and dwell in the base of neither-perception-nor-non-perception.’ Yet my mind did not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of nothingness and have not cultivated that [insight]; I have not achieved the benefit in the base of neither-perception-nor-non-perception and have not pursued it. Therefore my mind does not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful.’

373“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of nothingness, I would cultivate that [insight], and if, having achieved the benefit in the base of neither-perceptionnor-non-perception, I would pursue it, it is then possible that my mind would launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, since I see it as peaceful.’ [447] Then, sometime later, having seen the danger in the base of nothingness, I cultivated that [insight], and having achieved the benefit in the base of neither-perception-nor-non-perception, I pursued it. My mind then launched out upon the base of neither-perception-nor-non-perception and became placid, settled, and liberated in it, since I saw it as peaceful.

374“Sometime later, Ānanda, by completely surmounting the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception. While I was dwelling in this state, perception and attention accompanied by the base of nothingness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of nothingness occurred in me, I felt it as an affliction.

375(9) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of neither-perception-nor-non-perception, let me enter and dwell in the cessation of perception and feeling.’ Yet my mind did not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of neither-perception-nor-non-perception and have not cultivated that [insight]; I have not achieved the benefit in the cessation of perception and feeling and have not pursued it. Therefore my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful.’

376“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of neither-perception-nor-non-perception, I would cultivate that [insight], and if, having achieved the benefit in the cessation of perception and feeling, I would pursue it, it is then possible that my mind would launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of neither-perception-nor-non-perception, I cultivated that [insight]; [448] and having achieved the benefit in the cessation of perception and feeling, I pursued it. My mind then launched out upon the cessation of perception and feeling and became placid, settled, and liberated in it, since I saw it as peaceful.

377“Sometime later, Ānanda, by completely surmounting the base of neither-perception-nor-non-perception, I entered and dwelled in the cessation of perception and feeling, and having seen with wisdom, my taints were utterly destroyed.

378“So long, Ānanda, as I did not attain and emerge from these nine attainments of progressive dwellings in direct order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when I attained and emerged from these nine attainments of progressive dwellings in direct order and reverse order, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’” [449]

V. SIMILARITY¹⁹⁴⁹In Ce and Be Sāmaññavaggo. Ee names this Pañcālavagga.

42 (1) Confinement

379Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Udāyī approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:

380“This was said, friend, by the young deva Pañcālacaṇḍa:

381“‘The sage, the withdrawn chief bull,
the Buddha who awakened to jhāna,
the One of Broad Wisdom has found
the opening amid confinement.’¹⁹⁵⁰The verse occurs at SN 2:7, I 48. Be and Ee have a faulty reading of pāda a in AN, sambādhe gataṃ okāsaṃ, as against Ce sambādhe vata okāsaṃ. The Be and Ee text of SN 2:7 reads vata. Also, in pāda b, Ce has avindi, Ee avidā, two aorist forms meaning “knew.” But Be has avidvā, “unknowing, ignorant,” which is hard to account for. In SN 2:7 Be also reads the verb as avindi.

382“What, friend, has the Blessed One spoken of as confinement and what as the achievement of an opening in the midst of confinement?”¹⁹⁵¹See 9:37.

383“The Blessed One, friend, has spoken of these five objects of sensual pleasure as confinement. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. The Blessed One has spoken of these five objects of sensual pleasure as confinement.

384(1) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense.¹⁹⁵²Pariyāyena. Mp: “For a single reason (ekena kāraṇena). For the first jhāna is called the achievement of an opening with respect merely to the absence of confinement by sensuality, not in every respect.” There, too, there is confinement. And what is the confinement there? [450] Whatever thought and examination have not ceased there is the confinement in this case.

385(2) “Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever rapture has not ceased there is the confinement in this case.

386(3) “Again, friend, with the fading away of rapture, a bhikkhu enters and dwells in the third jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever pleasure [connected with] equanimity has not ceased there is the confinement in this case.

387(4) “Again, friend, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of form¹⁹⁵³Yadeva tattha rūpasaññā aniruddhā hoti. The singular verb hoti indicates that “perception” in the singular is intended here. In the immediately following paragraph, however, rūpasaññānaṃ and paṭighasaññānaṃ are genitive plurals. has not ceased there is the confinement in this case.

388(5) “Again, friend, 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,’ a bhikkhu enters and dwells in the base of the infinity of space. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of space has not ceased there is the confinement in this case.

389(6) “Again, friend, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu [451] enters and dwells in the base of the infinity of consciousness. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of consciousness has not ceased there is the confinement in this case.

390(7) “Again, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of nothingness has not ceased there is the confinement in this case.

391(8) “Again, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of neither-perception-nor-non-perception has not ceased there is the confinement in this case.

392(9) “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of the achievement of an opening amid confinement in a non-provisional sense.”¹⁹⁵⁴Nippariyāyena. Mp: “Not just for a single reason, but because it abandons all confinement, the destruction of the taints is called the achievement of an opening in every way.”

43 (2) Body Witness

393“It is said, friend, ‘a body witness, a body witness.’¹⁹⁵⁵MN 70.17, I 478,4–8 offers a formal definition of the body witness (kāyasakkhī) as a person who “contacts with the body and abides in those emancipations that are peaceful and formless, transcending forms, and some of his taints are destroyed by his seeing with wisdom.” In the present sutta, however, the term “body witness” does not conform to this formal definition but is explained on the basis of a word play. Strictly speaking, the one who attains the complete destruction of the taints is no longer a body witness, a category restricted to those still in training. In what way has the Blessed One spoken of a body witness?”

394(1) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. He dwells having contacted that base with the body in whatever way [it is attained].¹⁹⁵⁶Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. Mp: “Through whatever means or in whatever way there is that base consisting in the first jhāna, by that same means, or in that same way, he dwells having contacted that attainment with the coexistent mental body (sahajātanāmakāyena phusitvā).” To this extent the Blessed One has spoken of a body witness in a provisional sense. [452]

395(2)–(4) “Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, too, the Blessed One has spoken of a body witness in a provisional sense.

396(5)–(8) “Again, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space … the base of the infinity of consciousness … the base of nothingness … the base of neither-perception-nor-non-perception. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, too, the Blessed One has spoken of a body witness in a provisional sense.

397(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, friend, the Blessed One has spoken of a body witness in a non-provisional sense.”¹⁹⁵⁷As suggested by the previous note, here the term “nonprovisional sense” is itself being used in a loose, “provisional” sense. In the strict, non-provisional sense, such a disciple is not a body witness, for the real body witness has still not reached arahantship.

44 (3) Wisdom

398“It is said, friend, ‘liberated by wisdom, liberated by wisdom.’ In what way has the Blessed One spoken of one liberated by wisdom?”¹⁹⁵⁸Again, strictly speaking, according to the formal definition at MN 70.16, I 477,33–36, the one liberated by wisdom (paññāvimutta) is an arahant who does not attain the formless emancipations or the cessation of perception and feeling. Similarly, to meet the formal requirement of “liberated in both respects” (in the following sutta), a disciple must not only realize arahantship but must also attain the formless emancipations, as stated at MN 70.15, I 477,25–28.

399(1) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna … and he understands it with wisdom. To this extent the Blessed One has spoken of one liberated by wisdom in a provisional sense.

400(2)–(4) “Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna … and he understands it with wisdom. To this extent, too, the Blessed One has spoken of one liberated by wisdom in a provisional sense.

401(5)–(8) “Again, friend, 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,’ a bhikkhu enters and dwells in the base of the infinity of space … the base of the infinity of consciousness … the base of nothingness … the base of neither-perception-nor-non-perception; and he understands it with wisdom. To this extent, too, the Blessed One has spoken of one liberated by wisdom in a provisional sense. [453]

402(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed; and he understands it with wisdom. To this extent, friend, the Blessed One has spoken of one liberated by wisdom in a non-provisional sense.”

45 (4) Both Respects

403“It is said, friend, ‘liberated in both respects, liberated in both respects.’ In what way has the Blessed One spoken of one liberated in both respects?”

404(1) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom. To this extent the Blessed One has spoken of one liberated in both respects in a provisional sense.

405(2)–(4) “Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom. To this extent, too, the Blessed One has spoken of one liberated in both respects in a provisional sense.

406(5)–(8) “Again, friend, 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,’ a bhikkhu enters and dwells in the base of the infinity of space … the base of the infinity of consciousness … the base of nothingness … the base of neither-perception-nor-non-perception. He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom. To this extent, too, the Blessed One has spoken of one liberated in both respects in a provisional sense.

407(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom. To this extent, friend, the Blessed One has spoken of one liberated in both respects in a non-provisional sense.”

46 (5) Directly Visible (1)

408“It is said, friend, ‘the directly visible Dhamma, the directly visible Dhamma.’ In what way has the Blessed One spoken of the directly visible Dhamma?”

409(1)–(8) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent, too, the Blessed One has spoken of the directly visible Dhamma in a provisional sense ….

410(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of the directly visible Dhamma in a non-provisional sense.”

47 (6) Directly Visible (2)

411“It is said, friend, ‘directly visible nibbāna, directly visible nibbāna.’ In what way has the Blessed One spoken of directly visible nibbāna?”

412(1)–(8) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent, too, the Blessed One has spoken of directly visible nibbāna in a provisional sense ….

413(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of directly visible nibbāna in a non-provisional sense.” [454]

48 (7) Nibbāna

414“It is said, friend, ‘nibbāna, nibbāna.’ … ”

415[To be elaborated as in 9:47.]

49 (8) Final Nibbāna

416“It is said, friend, ‘final nibbāna, final nibbāna.’ … ”

417[To be elaborated as in 9:47.]

50 (9) That Particular Respect

418“It is said, friend, ‘nibbāna in a particular respect, nibbāna in a particular respect.’…”

419[To be elaborated as in 9:47.]

51 (10) In This Very Life

420“It is said, friend, ‘nibbāna in this very life, nibbāna in this very life.’ In what way, friend, has the Blessed One spoken of nibbāna in this very life?”

421(1)–(8) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent, too, the Blessed One has spoken of nibbāna in this very life in a provisional sense ….

422(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of nibbāna in this very life in a non-provisional sense.” [455]

The Second Fifty

I. SECURITY

52 (1) Security (1)

423“It is said, friend, ‘security, security.’ In what way, friend, has the Blessed One spoken of security?”

424(1)–(8) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent, too, the Blessed One has spoken of security in a provisional sense ….

425(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of security in a non-provisional sense.”

53 (2) Security (2)

426“It is said, friend, ‘one who has attained security, one who has attained security.’…”

427[To be elaborated as in 9:52.]

54 (3) The Deathless (1)

428“It is said, friend, ‘the deathless, the deathless.’…”

429[To be elaborated as in 9:52.]

55 (4) The Deathless (2)

430“It is said, friend, ‘one who has attained the deathless, one who has attained the deathless.’…”

431[To be elaborated as in 9:52.]

56 (5) The Fearless (1)

432“It is said, friend, ‘the fearless, the fearless.’…”

433[To be elaborated as in 9:52.]

57 (6) The Fearless (2)

434“It is said, friend, ‘one who has attained the fearless, one who has attained the fearless.’…”

435[To be elaborated as in 9:52.]

58 (7) Tranquility (1)

436“It is said, friend, ‘tranquility, tranquility.’…”

437[To be elaborated as in 9:52.] [456]

59 (8) Tranquility (2)

438“It is said, friend, ‘progressive tranquility, progressive tranquility.’…”

439[To be elaborated as in 9:52.]

60 (9) Cessation

440“It is said, friend, ‘cessation, cessation.’…”

441[To be elaborated as in 9:52.]

61 (10) Progressive Cessation

442“It is said, friend, ‘progressive cessation, progressive cessation.’ In what way, friend, has the Blessed One spoken of progressive cessation?”

443(1)–(8) “Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent, too, the Blessed One has spoken of progressive cessation in a provisional sense ….

444(9) “Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of progressive cessation in a non-provisional sense.”

62 (11) Possible and Impossible

445“Bhikkhus, without having abandoned nine things, one is incapable of realizing arahantship. What nine? Lust, hatred, delusion, anger, hostility, denigration, insolence, envy, and miserliness. Without having abandoned these nine things, one is incapable of realizing arahantship.

446“Bhikkhus, having abandoned nine things, one is capable of realizing arahantship. What nine? Lust, hatred, delusion, anger, hostility, denigration, insolence, envy, and miserliness. Having abandoned these nine things, one is capable of realizing arahantship.” [457]

II. ESTABLISHMENTS OF MINDFULNESS

63 (1) The Training

447“Bhikkhus, there are these five setbacks in the training.¹⁹⁵⁹Sikkhādubbalyāni. Lit., “weaknesses in [regard to] to the training.” What is intended are not defects in the training itself, but defects in one’s observance of the training. Suttas 9:63–92 are all composite nines combining ten different fivefold sets with, successively, the four establishments of mindfulness, the four right strivings, and the four bases for psychic potency. What five? (1) The destruction of life, (2) taking what is not given, (3) sexual misconduct, (4) false speech, and (5) [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. These are the five setbacks in the training. The four establishments of mindfulness are to be developed for abandoning these five setbacks in the training. What four? Here, (6) a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. (7) He dwells contemplating feelings in feelings … (8) … mind in mind … (9) … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. These four establishments of mindfulness are to be developed for abandoning these five setbacks in the training.”

64 (2) Hindrances

448“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness [458] and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. These are the five hindrances …. These four establishments of mindfulness are to be developed for abandoning these five hindrances.”

65 (3) Sensual Pleasure

449“Bhikkhus, there are these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure …. These four establishments of mindfulness are to be developed for abandoning these five objects of sensual pleasure.”

66 (4) Aggregates

450“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional activities aggregate subject to clinging, and the consciousness aggregate subject to clinging. [459] These are the five aggregates subject to clinging …. These four establishments of mindfulness are to be developed for abandoning these five aggregates subject to clinging.”

67 (5) Lower Fetters

451“Bhikkhus, there are these five lower fetters. What five? Personal-existence view, doubt, wrong grasp of behavior and observances, sensual desire, and ill will. These are the five lower fetters …. These four establishments of mindfulness are to be developed for abandoning these five lower fetters.”

68 (6) Destinations

452“Bhikkhus, there are these five destinations. What five? Hell, the animal realm, the sphere of afflicted spirits, human beings, and devas. These are the five destinations …. These four establishments of mindfulness are to be developed for abandoning these five destinations.”

69 (7) Miserliness

453“Bhikkhus, there are these five kinds of miserliness. What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserliness with regard to praise, and miserliness with regard to the Dhamma. These are the five kinds of miserliness …. These four establishments of mindfulness are to be developed for abandoning these five kinds of miserliness.” [460]

70 (8) Higher Fetters

454“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, and ignorance. These are the five higher fetters …. These four establishments of mindfulness are to be developed for abandoning these five higher fetters.”

71 (9) Mental Barrenness

455“Bhikkhus, there are these five kinds of mental barrenness. What five?

456(1) “Here, a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him. When a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the first kind of mental barrenness.

(2)–(5) “Again, a bhikkhu is perplexed about the Dhamma … perplexed about the Saṅgha … perplexed about the training … is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them. When a bhikkhu is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the fifth kind of mental barrenness.

457“These are the five kinds of mental barrenness …. These four establishments of mindfulness are to be developed for abandoning these five kinds of mental barrenness.” [461]

72 (10) Bondage

458“Bhikkhus, there are these five bondages of the mind. What five?

459(1) “Here, a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them. When a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the first bondage of the mind.

460(2)–(5) “Again, a bhikkhu is not devoid of lust for the body, not devoid of desire, affection, thirst, passion, and craving for it …. He is not devoid of lust for form, not devoid of desire, affection, thirst, passion, and craving for it …. Having eaten as much as he wants until his belly is full, he is intent upon the pleasure of rest, the pleasure of sloth, the pleasure of sleep …. He lives the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: ‘By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas.’ When he lives the spiritual life aspiring for [rebirth in] a certain order of devas … his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the fifth bondage of the mind.

461“These, bhikkhus, are the five bondages of the mind …. These four establishments of mindfulness are to be developed for abandoning these five bondages of the mind.” [462]

III. RIGHT STRIVINGS

73 (1) The Training

462“Bhikkhus, there are these five setbacks in the training. What five? (1) The destruction of life, (2) taking what is not given, (3) sexual misconduct, (4) false speech, and (5) [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. These are the five setbacks in the training. The four right strivings are to be developed for abandoning these five setbacks in the training. What four? Here, (6) a bhikkhu generates desire for the non-arising of unarisen bad unwholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. (7) He generates desire for the abandoning of arisen bad unwholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. (8) He generates desire for the arising of unarisen wholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. (9) He generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. These four right strivings are to be developed for abandoning these five setbacks in the training.”

74 (2)–82 (10) Hindrances, Etc.

463[Parallel to 9:64–9:72, but formulated by way of the four right strivings.] [463]

IV. BASES FOR PSYCHIC POTENCY

83 (1) The Training

464“Bhikkhus, there are these five setbacks in the training. What five? (1) The destruction of life, (2) taking what is not given, (3) sexual misconduct, (4) false speech, and (5) [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. These are the five setbacks in the training. The four bases for psychic potency are to be developed for abandoning these five setbacks in the training. What four? [464] (6) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire and activities of striving. (7) He develops the basis for psychic potency that possesses concentration due to energy and activities of striving. (8) He develops the basis for psychic potency that possesses concentration due to mind and activities of striving. (9) He develops the basis for psychic potency that possesses concentration due to investigation and activities of striving. These four bases for psychic potency are to be developed for abandoning these five setbacks in the training.”

84 (2)–92 (10) Hindrances, Etc.

465[Parallel to 9:64–9:72, but formulated by way of the four bases for psychic potency.] [465]

V. LUST AND SO FORTH REPETITION SERIES¹⁹⁶⁰Ee does not number this vagga. Ce numbers it 5 and Be numbers it (10) 5, using both the consecutive numbering scheme and the number of the vagga in the set of fifty.

93 (1)¹⁹⁶¹Ce does not number the suttas in the series. Be numbers them in continuity with those in the entire nipāta, from 93 to 432. Ee numbers them from 93 to 100, with no explanation why it ends at 100. I follow the numbering of Be.

466“Bhikkhus, for direct knowledge of lust, nine things are to be developed. What nine? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, and the perception of dispassion. For direct knowledge of lust, these nine things are to be developed.”

94 (2)

467“Bhikkhus, for direct knowledge of lust, nine things are to be developed. What nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, and the cessation of perception and feeling. For direct knowledge of lust, these nine things are to be developed.”

95 (3)–112 (20)¹⁹⁶²Ce has 3–18, but there are eighteen suttas in this group; the nine perceptions and nine meditative attainments are to be taken collectively with each of the nine terms from “full understanding” to “relinquishment.” The eighteen beginning with 3 should thus be added to the two previous suttas so that the present group ends at 20.

468“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these nine things are to be developed.”

113 (21)–432 (340)

469“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … [466] for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these nine things are to be developed.”¹⁹⁶³Ce has a note: “The seventeen terms, from ‘lust’ through ‘heedlessness,’ are each to be joined with the ten terms beginning with ‘for direct knowledge.’ These are each to be taken separately with the nine perceptions and the nine meditative attainments, described as ‘nine things to be developed.’ Thus there are altogether 340 suttas.”

470This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Book of the Nines is finished.