Saṁyutta Nikāya 45: Maggasaṁyuttasaṁyutta

Connected Discourses on the Path

I. IGNORANCE

1. Ignorance

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

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

3“Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along.1 Also at AN V 214, but with micchāñāṇa and micchāvimutti added to the “dark side,” and sammāñāṇa and sammāvimutti added to the “bright side.” The opening statements about ignorance and (just below) true knowledge are at It 34,6-10. See too MN III 76,1-9. Spk: Ignorance is the forerunner (pubbaṅgama) in two modes, as a conascent condition (sahajātavasena, a condition for simultaneously arisen states) and as a decisive-support condition (upanissayavasena, a strong causal condition for subsequently arisen states). Spk-pṭ: It is a forerunner by way of conascence when it makes associated states conform to its own mode of confusion about the object, so that they grasp impermanent phenomena as permanent, etc.; it is a forerunner by way of both conascence and decisive support when a person overcome by delusion engages in immoral actions. Shamelessness (ahirika) has the characteristic of lack of shame (alajjanā, or lack of conscience regarding evil); fearlessness of wrongdoing (anottappa), the characteristic of lack of fear (abhāyanā, regarding evil conduct). Spk glosses anudeva (or anvadeva in Be): sah’ eva ekato’ va, na vinā tena uppajjati; “it arises along with it, in unison, not without it.”
For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.

4“Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along.2 Spk: True knowledge (vijjā) is knowledge of one’s responsibility for one’s own action (kammassakatāñāṇa). Here, too, it is a forerunner by way of both conascence and decisive support. Shame (hiri) and fear of wrongdoing (ottappa) are called “the guardians of the world” (ANI 51,19-28). For a detailed discussion of hiri and ottappa, see As 124-27, presented more concisely at Vism 464-65 (Ppn 14:142). [2] For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”3 Spk says that at the moment of the mundane path these are not all found together, but they are found together at the moment of the supramundane path. Even in the development of the mundane path it would be a mistake to see the eight factors as following in direct sequence. Right view is the guide for all the other path factors and the direct condition for right intention. Right view and right intention jointly condition the next three factors, which make up the virtue group. These in turn serve as the foundation for right effort and right mindfulness, the effort being the application of energy to the practice of the four establishments of mindfulness. The fruit of right effort and right mindfulness is right concentration.

2. Half the Holy Life

1Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nāgaraka.4 This entire sutta is quoted by the Buddha at 3:18, in a conversation with King Pasenadi. Spk has commented on the text there and thus passes over it here. I draw the excerpts below from Spk’s exegesis of the earlier text. In Be and Ee the name of the town is Sakkara. Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him:

2“Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.”5 Kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. The three are synonymous. Spk: When he was in seclusion Ānanda thought, “This practice of an ascetic succeeds for one who relies on good friends and on his own manly effort, so half of it depends on good friends and half on one’s own manly effort.”

3“Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.6 C.Rh.D renders kalyāṇamitto bhikkhu “a bhikkhu who is a friend of righteousness” (KS 1:113); Woodward, “a monk who is a friend of what is lovely” (KS 5:2); Ireland, “a bhikkhu who is a friend of the good” (SN-Anth 1:75). These renderings all rest on a misunderstanding of the grammatical form of the expression. As an independent substantive, kalyāṇamitta means a good friend, i.e., a spiritual friend who gives advice, guidance, and encouragement. When used in apposition to bhikkhu, however, kalyāṇamitta becomes a bahubbbīhi compound, and the whole expression means “a bhikkhu who has a good friend.” To represent this formally: yassa bhikkhuno kalyāṇamittaṁ hoti (not yo bhikkhu kalyāṇassa mittaṁ hoti), so kalyāṇamitto bhikkhū ti vuccati (my own etymology). On the importance of the good friend, see below 45:49, 63, 77and also AN IV 351-53 (= Ud 34-37). Spk: With children, it isn’t possible to say, “So much comes from the mother, so much from the father”; the same is true in this case too. One cannot say, “So much of right view, etc., comes from good friends, so much from one’s own manly effort.” The Blessed One says in effect: “The four paths, the four fruits, etc., are all rooted in the good friend.”

4“And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.7 The vivekanissita formula is affixed to the path factors at Vibh 236. Spk explains seclusion (viveka) in the light of the commentarial notion of the fivefold seclusion: (i) “in a particular respect” (tadaṅga, temporarily, by the practice of insight); (ii) by suppression (vikkhambhana, temporarily, by attainment of jhāna); (iii) by eradication (samuccheda, permanently, by the supramundane path); (iv) by subsiding (paṭippassaddhi, permanently, in fruition); and (v) by escape (nissaraṇa, permanently, in Nibbāna). In the next two paragraphs I translate from Spk. “He develops right view dependent on seclusion (vivekanissitaṁ ): dependent on seclusion in a particular respect, dependent on seclusion by eradication, dependent on seclusion by escape. For at the moment of insight this meditator, devoted to the development of the noble path, develops right view dependent on seclusion in a particular respect by way of function and dependent on seclusion by escape as inclination (since he inclines to Nibbāna); at the time of the path, he develops it dependent on seclusion by eradication as function and dependent on seclusion by escape as object (since the path takes Nibbāna as object). The same method of explanation is also extended to the terms ‘dependent on dispassion’ (virāganissita) and ‘dependent on cessation’ (nirodhanissita).
“Release (vossagga) is twofold, release as giving up (pariccāga ) and release as entering into (pakkhandana). ‘Release as giving up’ is the abandoning (pahāna) of defilements: in a particular respect (tadaṅgavasena) on the occasion of insight, by eradication (samucchedavasena) at the moment of the supramundane path. ‘Release as entering into’ is the entering into Nibbāna: by way of inclination towards that (tadninnabhāvena) on the occasion of insight, and by making it the object (ārammaṇakaraṇena) at the moment of the path. Both methods are suitable in this exposition, which combines the mundane (insight) and the supramundane (the path). The path is maturing in release (vossaggapariṇāmi) because it is maturing towards or has matured in release, meaning that it is ripening towards or has ripened (in release). The bhikkhu engaged in developing the path is ‘ripening’ the path for the sake of giving up defilements and entering into Nibbāna, and he develops it so that it has ‘ripened’ thus.”
When I translate vossagga as “release,” this should be understood as the act of releasing or the state of having released rather than as the experience of being released. Vossagga and paṭinissagga are closely related, both etymologically and in meaning, but as used in the Nikāyas a subtle difference seems to separate them. Paṭinissagga, here translated “relinquishment,” pertains primarily to the phase of insight and thus might be understood as the active elimination of defilements through insight into the impermanence of all conditioned things. Vossagga, as that in which the path matures, probably signifies the final state in which all attachment is utterly given up, and thus comes close in meaning to Nibbāna as the goal of the path. Paṭinissagga occurs as a distinct contemplation, the last, in the sixteen steps in the development of mindfulness of breathing (see 54:1). Though Spk glosses it in the same way as it does vossagga (see n. 293 below), in the suttas themselves the two terms are used with different nuances.
He develops right intention … right speech ... right action ... right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path. [3]

5“By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.”

3. Sāriputta

1At Sāvatthı̄. Then the Venerable Sāriputta approached the Blessed One ... and said to him:

2“Venerable sir, this is the entire holy life, that is, good friendship, good companionship, good comradeship.”8 Spk: Because Ānanda had not reached the peak in the knowledge of a disciple’s perfections he did not know that the entire holy life of the path depends on a good friend, but since the General of the Dhamma (Sāriputta) had reached the peak in the knowledge of a disciple’s perfections he knew this; therefore he spoke thus and the Blessed One applauded him.

3“Good, good, Sāriputta! This is the entire holy life, Sāriputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

4“And how, Sāriputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?”

5(The rest as in the preceding sutta.) [4]

4. The Brahmin

1At Sāvatthı̄. Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. The Venerable Ānanda saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares.9 The brahmin Jāṇussoṇi was a chaplain of King Pasenadi. He departs from Sāvatthī in a white chariot also at MNI 175, 15-17 and MNII 208, 24-25. According to Spk, once every six months he rode around the city in his chariot “as if strewing the city with the excellence of his glory and prosperity.” The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: “Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!”10 Brahmaṁ vata bho yānaṁ, brahmayānarūpaṁ vata hoti. Here, brahma has the sense of best (seṭṭha).

2Then, when the Venerable Ānanda had walked for alms in Sāvatthı̄ and returned from his alms round, after his meal he approached the Blessed One, [5] paid homage to him, sat down to one side, and said to him:

3“Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. I saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares…. People, having seen this, said: ‘Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!’ Is it possible, venerable sir, to point out a divine vehicle in this Dhamma and Discipline?”

4“It is possible, Ānanda,” the Blessed One said. “This is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’

5“Right view, Ānanda, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right intention … Right concentration, when developed and cultivated, [6] has as its final goal the removal of lust, the removal of hatred, the removal of delusion.

6“In this way, Ānanda, it may be understood how this is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’”

7This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

8“Its qualities of faith and wisdom
Are always yoked evenly together.11 The relative pronoun yassa with which the verses begin is completed only by the demonstrative etad in the last verse. Since English does not lend itself to such complex syntax, I am compelled to break up the passage into shorter sentences. I rely on Spk in interpreting the verses. See the other chariot simile at 1:46.
Shame is its pole, mind its yoke-tie,
Mindfulness the watchful charioteer.

9“The chariot’s ornament is virtue,
Its axle jhāna,12 Jhānakkho. Spk: “The axle made of jhāna by way of the five jhāna factors accompanying insight.” The five jhāna factors are thought, examination, rapture, happiness, and one-pointedness of mind. Though when fully mature they bring the mind to the first jhāna, these factors are also present, though less prominently, in the concentration that accompanies insight meditation. energy its wheels;
Equanimity keeps the burden balanced,
Desirelessness serves as upholstery.

10“Good will, harmlessness, and seclusion:
These are the chariot’s weaponry,
Forbearance its armour and shield,13 I read vammasannāho with Se, as against Be camma- and Ee dhamma-.
As it rolls towards security from bondage.

11“This divine vehicle unsurpassed
Originates from within oneself.14 Spk: This vehicle of the path (maggayāna) is said to “originate within oneself” (attani sambhūtaṁ) because it is gained in dependence on one’s own manly effort.
The wise depart from the world in it,
Inevitably winning the victory.”

5. For What Purpose?

1At Sāvatthı̄. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One:

2“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; [7] that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”

3“Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.

4“If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’

5“And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the full understanding of this suffering.

6“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

6. A Certain Bhikkhu (1)

1At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:

2“Venerable sir, it is said, ‘the holy life, the holy life.’ What, venerable sir, is the holy life? What is the final goal of the holy life?”

3“This Noble Eightfold Path, bhikkhu, is the holy life; that is, right view ... right concentration. [8] The destruction of lust, the destruction of hatred, the destruction of delusion: this is the final goal of the holy life.”

7. A Certain Bhikkhu (2)

1“Venerable sir, it is said, ‘the removal of lust, the removal of hatred, the removal of delusion.’ Of what now, venerable sir, is this the designation?”

2“This, bhikkhu, is a designation for the element of Nibbāna: the removal of lust, the removal of hatred, the removal of delusion. The destruction of the taints is spoken of in that way.”15 Spk: The removal of lust, etc., is a designation for the unconditioned, deathless Nibbāna element. The destruction of the taints is arahantship. The removal of lust, etc., is a name for arahantship too.

3When this was said, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘the Deathless, the Deathless.’ What now, venerable sir, is the Deathless? What is the path leading to the Deathless?”

4“The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the Deathless. This Noble Eightfold Path is the path leading to the Deathless; that is, right view … right concentration.”

8. Analysis

1At Sāvatthı̄. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”

2“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

3“And what, bhikkhus, is the Noble Eightfold Path? Right view … right concentration.16 The definitions of the path factors to follow are also at DN II 311-13 and MN III 251-52. In the Abhidhamma Piṭaka, they are incorporated into the formal treatment of the path according to the sutta method in the Suttantabhājaniya at Vibh 235-36 (but see the following note). In the Abhidhamma-bhājaniya the path factors are considered as exclusively supramundane.

4“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, [9] knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.

5“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.

6“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.

7“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct:17 All eds. of SN have here abrahmacariyā veramaṇī, but elsewhere the reading is kāmesu micchācārā veramaṇī, “abstinence from sexual misconduct” (see DN II 312, 12-13; MN III 74,22, III 251, 24-25; Vibh 235, 18-19). The former phrase is found in the precept observed by monks and nuns, the latter in the precept undertaken by the laity. Spk does not comment, which suggests that the SN reading is the result of a scribal error, probably introduced after the age of the commentary; otherwise Spk surely would have explained the variant. I have therefore translated on the assumption that the correct reading should be kāmesu micchācārā veramaṇī. this is called right action.

8“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.

9“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.

10“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, [10] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.

11“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness 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.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”

9. The Spike

1At Sāvatthı̄. “Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is impossible. For what reason? Because his view is wrongly directed.

2“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [11] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.

3“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

4“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”

10. Nandiya

1At Sāvatthı̄. Then the wanderer Nandiya 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: “How many things, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal?”

2“These eight things, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal. What eight? Right view ... right concentration. These eight things, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal.”

3When this was said, the wanderer Nandiya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master [12] Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

II. DWELLING

11. Dwelling (1)

1At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood.”18 Spk: Why does he speak thus? During that half-month, it is said, he had no one to guide. Then he thought, “I will pass this half-month in the bliss of fruition attainment. Thus I will enjoy a pleasant abiding and set an example for future generations.”

2“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.

3Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:

4“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened.19 Spk takes this to refer to the Buddha’s forty-nine days of meditation in the vicinity of the Bodhi Tree just after his enlightenment. During that period (according to Spk) he contemplated the aggregates, sense bases, elements, Four Noble Truths, etc., in full (nippadesa); but now he contemplated them only partly (padesena), namely, in relation to feeling. Spk gives examples of how feelings arise conditioned by wrong view and by right view. The sutta is referred to at As 30-31 as “proof” that the Buddha taught the Abhidhamma. Vism 519 (Ppn 17:9) also cites the sutta in arguing against the view that dependent origination is a “simple arising.” I have understood thus: ‘There is feeling with wrong view as condition, also feeling with right view as condition…. There is feeling with wrong concentration as condition, also feeling with right concentration as condition. There is feeling with desire as condition, also feeling with thought as condition, also feeling with perception as condition. 20 Spk: Feeling with desire (chanda) as condition is the feeling associated with the eight cittas accompanied by greed (see CMA 1:4); that conditioned by thought is the feeling in the first jhāna; that conditioned by perception is the feeling in the six meditative attainments from the second jhāna through the base of nothingness.

5“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, [13] and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition.] When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’”21 The passage in brackets is not in Be and may have been imported into the Sinhalese tradition from Spk. Spk explains the feeling when none of the three have subsided as the feeling associated with the eight cittas accompanied by greed. The feeling when desire alone has subsided is that of the first jhāna; the feeling when perception alone remains is that of the second and higher jhānas. The feeling when all three have subsided is that of the base of neither-perception-nor-nonperception. The “as-yet-unattained” is the fruit of arahantship. The last expression includes the supramundane feeling accompanying the four paths. The word rendered “effort” here is āyāma, effectively synonymous with vāyāma, the actual reading in some mss. Spk glosses with viriya.

12. Dwelling (2)

1At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.”

2“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.

3Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:

4“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: ‘There is feeling with wrong view as condition, also feeling with the subsiding of wrong view as condition.22 Spk: The subsiding of wrong view means right view; therefore the feeling said to be conditioned by right view is the same as the feeling conditioned by the subsiding of wrong view. But in this sutta they (the ancients) do not include resultant feeling (vipākavedanā), thinking it is too remote. For whenever a feeling is said to be conditioned by the subsiding of a particular state, we should understand that it is conditioned by the quality opposed to that state. Feeling conditioned by the subsiding of desire is the feeling of the first jhāna; by the subsiding of thought, the feeling of the second jhāna; by the subsiding of perception, the feeling of the base of neither-perception-nor-nonperception. There is feeling with right view as condition, also feeling with the subsiding of right view as condition…. There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition, also feeling with the subsiding of desire as condition. There is feeling with thought as condition, also feeling with the subsiding of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition.

5“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition]. [14] When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’”

13. A Trainee

1At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:

2“Venerable sir, it is said, ‘a trainee, a trainee.’ In what way is one a trainee?”

3“Here, bhikkhu, one possesses a trainee’s right view ... a trainee’s right concentration. It is in this way that one is a trainee.”

14. Arising (1)

1At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ...right concentration. These eight things….”

15. Arising (2)

1At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view ... [15] right concentration. These eight things….”

16. Purified (1)

1At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ... right concentration. These eight things….”

17. Purified (2)

1At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view … right concentration. These eight things….”

18. The Cock’s Park (1)

1Thus have I heard. On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputta in the Cock’s Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, 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:

2“Friend Ānanda, it is said, ‘the unholy life, the unholy life.’ What now, friend, is the unholy life?” [16]

3“Good, good, friend Bhadda! Your intelligence is excellent,23 Se and Ee: Bhaddako te āvuso Bhadda ummaggo. Be has ummaṅgo. Bhaddako almost surely involves a word play on the elder’s name. Spk (Se): Ummaggo ti pañha-ummaggo; pañhavīmaṁsanaṁ pañhagavesanan ti attho; “‘Intelligence’: intelligence (in forming) a question; the meaning is, investigating a question, seeking out a question.” (Here Se pañha- is preferable to Be paññā-.) friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the unholy life, the unholy life.” What now, friend, is the unholy life?’”

4“Yes, friend.”

5“This eightfold wrong path, friend, is the unholy life; that is, wrong view ... wrong concentration.”

19. The Cock’s Park (2)

1At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life and what is the final goal of the holy life?”

2“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life and what is the final goal of the holy life?’”

3“Yes, friend.”

4“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”

20. The Cock’s Park (3)

1At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?” [17]

2“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?’”

3“Yes, friend.”

4“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. One who possesses this Noble Eightfold Path is called a liver of the holy life. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”

III. WRONGNESS

21. Wrongness

1At Sāvatthı̄. “Bhikkhus, I will teach you wrongness and rightness. Listen to that…. [18]

2“And what, bhikkhus, is wrongness? It is: wrong view ... wrong concentration. This is called wrongness.

3“And what, bhikkhus, is rightness? It is: right view ... right concentration. This is called rightness.”

22. Unwholesome States

1At Sāvatthı̄. “Bhikkhus, I will teach you unwholesome states and wholesome states. Listen to that….

2“And what, bhikkhus, are unwholesome states? They are: wrong view ... wrong concentration. These are called unwholesome states.

3“And what, bhikkhus, are wholesome states? They are: right view ... right concentration. These are called wholesome states.”

23. The Way (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you the wrong way and the right way. Listen to that….

2“And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way.

3“And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way.”

24. The Way (2)

1At Sāvatthı̄. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, [19] because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.24 I translate ñāyaṁ dhammaṁ following Spk’s gloss of the term as ariyamaggadhammaṁ. The sutta is the basis for a “dilemma” at Mil 242-43. And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.

2“Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.”

25. The Inferior Person (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you the inferior person and the superior person. Listen to that….

2“And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the inferior person.

3“And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, [20] right action, right livelihood, right effort, right mindfulness, right concentration. This is called the superior person.”

26. The Inferior Person (2)

1At Sāvatthı̄. “Bhikkhus, I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the one who is better than the superior person. Listen to that….

2“And what, bhikkhus, is the inferior person? Here someone is of wrong view ... wrong concentration. This is called the inferior person.

3“And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view ... wrong concentration, wrong knowledge, wrong liberation.25 The two additional qualities are micchāñāṇī and micchāvimutti . Spk glosses the former as micchāpaccavekkhaṇa, “wrong reviewing,” on which Spk-pṭ says: “When one has done something evil, one reviews it with the idea that it was good.” Spk explains micchāvimutti as a false liberation (ayāthāvavimutti), a nonemancipating liberation (aniyyānikavimutti ). This is called the one who is worse than the inferior person.

4“And what, bhikkhus, is the superior person? Here someone is of right view ... right concentration. This is called the superior person.

5“And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view ... right concentration, right knowledge, right liberation. This is called the one who is better than the superior person.”

27. The Pot

1At Sāvatthı̄. “Bhikkhus, just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over. [21]

2“And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the stand of the mind.

3“Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over.”

28. Concentration

1At Sāvatthı̄. “Bhikkhus, I will teach you noble right concentration with its supports and its accessories.26 Sa-upanisaṁ saparikkhāraṁ. For a fuller analysis, see MN No. 117. The definition of noble right concentration just below rests on the conception of the mind as a constellation of mental factors each performing its own distinct function in coordination with the others. On the treatment of the path from this angle, see Introduction to Part V, pp. 1488-90. Listen to that….

2“And what, bhikkhus, is noble right concentration with its supports and its accessories? There are: right view ... right mindfulness. The one-pointedness of mind equipped with these seven factors is called noble right concentration ‘with its supports,’ and also ‘with its accessories.’”

29. Feeling

1At Sāvatthı̄. “Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.

2“The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three feelings. What is the Noble Eightfold Path? It is: right view ... right concentration. [22] The Noble Eightfold Path is to be developed for the full understanding of these three feelings.”

30. Uttiya

1At Sāvatthı̄. Then the Venerable Uttiya approached the Blessed One ... and said to him:

2“Here, venerable sir, when I was alone in seclusion a reflection arose in my mind thus: ‘Five cords of sensual pleasure have been spoken of by the Blessed One. But what now are those five cords of sensual pleasure?’”

3“Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me.

4“The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is: right view ... right concentration. This Noble Eightfold Path is to be developed for the abandoning of these five cords of sensual pleasure.” [23]

IV. PRACTICE

31. Practice (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you wrong practice and right practice. Listen to that….

2“And what, bhikkhus, is wrong practice? It is: wrong view .... wrong concentration. This is called wrong practice.

3“And what, bhikkhus, is right practice? It is: right view ... right concentration. This is called right practice.”

32. Practice (2)

1At Sāvatthı̄. “Bhikkhus, I will teach you the one practising wrongly and the one practising rightly. Listen to that….

2“And what, bhikkhus, is the one practising wrongly? Here someone is of wrong view ... wrong concentration. This is called the one practising wrongly.

3“And what, bhikkhus, is the one practising rightly? Here someone is of right view … right concentration. This is called the one practising rightly.”27 Spk: While the former sutta is explained in terms of qualities (dhammavasena), this one is explained in terms of persons (puggalavasena).

33. Neglected

1At Sāvatthı̄. “Bhikkhus, those who have neglected the Noble Eightfold Path have neglected the noble path28 Though all three eds. have aṭṭhaṅgiko here, I suggest deleting it to bring the wording into conformity with 46:18, 47:33, and 51:2. leading to the complete destruction of suffering. Those who have undertaken the Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering. [24]

2“And what, bhikkhus, is the Noble Eightfold Path? It is: right view … right concentration. Those who have neglected this Noble Eightfold Path … Those who have undertaken this Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering.”

34. Going Beyond

1At Sāvatthı̄. “Bhikkhus, these eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore. What eight? Right view … right concentration. These eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore.”29 Read: apārā pāraṁ gamanāya saṁvattanti. Spk: “To going from the round of existence to Nibbāna.” Woodward has mistranslated as “conduce to that state in which no further shore and no higher shore exist.” The verses just below are also at Dhp 85-89.

2This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

3“Few are those among humankind
Who go beyond to the far shore.
The rest of the people merely run
Up and down along the bank.

4“When the Dhamma is rightly expounded
Those who practise in accord with the Dhamma
Are the people who will go beyond
The realm of Death so hard to cross.

5“Having left behind the dark qualities,
The wise man should develop the bright ones.
Having come from home into homelessness,
Where it is hard to take delight—

6“There in seclusion he should seek delight,
Having left behind sensual pleasures.
Owning nothing, the wise man
Should cleanse himself of mental defilements.

7“Those whose minds are well developed
In the factors of enlightenment,
Who through nonclinging find delight
In the relinquishment of grasping:
Those luminous ones with taints destroyed
Are fully quenched in the world.” [25]

35. Asceticism (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you asceticism and the fruits of asceticism. Listen to that….

2“And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism.

3“And what, bhikkhus, are the fruits of asceticism? The fruit of stream-entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of asceticism.”

36. Asceticism (2)

1At Sāvatthı̄. “Bhikkhus, I will teach you asceticism and the goal of asceticism. Listen to that….

2“And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism.

3“And what, bhikkhus, is the goal of asceticism? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of asceticism.”

37. Brahminhood (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you brahminhood and the fruits of brahminhood. Listen to that….

2“And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood.

3“And what, bhikkhus, are the fruits of brahminhood? [26] The fruit of stream-entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of brahminhood.”

38. Brahminhood (2)

1At Sāvatthı̄. “Bhikkhus, I will teach you brahminhood and the goal of brahminhood. Listen to that….

2“And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood.

3“And what, bhikkhus, is the goal of brahminhood? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of brahminhood.”

39. The Holy Life (1)

1At Sāvatthı̄. “Bhikkhus, I will teach you the holy life and the fruits of the holy life. Listen to that….

2“And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life.

3“And what, bhikkhus, are the fruits of the holy life? The fruit of stream-entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of the holy life.”

40. The Holy Life (2)

1At Sāvatthı̄. “Bhikkhus, I will teach you the holy life and the goal of the holy life. Listen to that….

2“And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life. [27]

3“And what, bhikkhus, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of the holy life.”

V. WANDERERS OF OTHER SECTS30 At this point Ee stops numbering these groups of suttas and designates them merely as peyyāla, “repetitions,” not as vagga; Se also calls them peyyāla but numbers them; Be numbers them and calls them peyyālavagga, “repetition groups.” My scheme for numbering the vaggas corresponds closest to Se, but my numbering of the suttas agrees with Ee straight through to the end.

41. The Fading Away of Lust

1At Sāvatthı̄. “Bhikkhus, if wanderers of other sects ask you: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’—being asked thus, you should answer them thus: ‘It is, friends, for the fading away of lust that the holy life is lived under the Blessed One.’

2“Then, bhikkhus, if the wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the fading away of lust?’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the fading away of lust.’

3“And what, bhikkhus, is that path, what is that way [28] for the fading away of lust? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the fading away of lust.

4“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

42–48. The Abandoning of the Fetters, Etc.

5“Bhikkhus, if wanderers of other sects ask you: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’—being asked thus, you should answer them thus: ‘It is, friends, for the abandoning of the fetters ... for the uprooting of the underlying tendencies ... for the full understanding of the course31 Addhānapariññatthaṁ. Spk: When one has reached Nibbāna, the course of saṁsāra is fully understood. Therefore Nibbāna is called the full understanding of the course. … for the destruction of the taints ... for the realization of the fruit of true knowledge and liberation ... for the sake of knowledge and vision ... [29] … for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.’

6“Then, bhikkhus, if the wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for attaining final Nibbāna without clinging?’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for attaining final Nibbāna without clinging.’

7“And what, bhikkhus, is that path, what is that way for attaining final Nibbāna without clinging? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for attaining final Nibbāna without clinging.

8“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

VI. THE SUN REPETITION SERIES

(i) BASED UPON SECLUSION VERSION

49. Good Friend

1At Sāvatthı̄. “Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, [30] for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship.32 Spk: Good friendship is like the dawn; the noble path along with insight, arisen by relying on good friendship, is like the appearance of the sun. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

50–55. Accomplishment in Virtue, Etc.

3“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue … accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence … [31] … accomplishment in careful attention.33 Spk: “Accomplishment in virtue” (sīlasampadā) is the fourfold purification of virtue (i.e., compliance with the Pātimokkha, restraint of the senses, proper use of the requisites, and right livelihood; see Vism 15-16; Ppn 1:42). “Accomplishment in desire” (chandasampadā) is desire as the wish to accomplish the wholesome (i.e., not desire as craving, another connotation of chanda). “Accomplishment in self” (attasampadā) is completeness of mind (sampannacittatā ). All these suttas were spoken separately by way of the personal inclinations (of those to be taught). When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path.

4“And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”

(ii) REMOVAL OF LUST VERSION

56. Good Friend

1“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

57–62. Accomplishment in Virtue, Etc.

3“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue ... [32] … accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path.

4“And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”

VII. ONE THING REPETITION SERIES (1)

(i) BASED UPON SECLUSION VERSION

63. Good Friend

1At Sāvatthı̄. “Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. [33] When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

64–69. Accomplishment in Virtue, Etc.

3“Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in diligence … Accomplishment in careful attention … (complete as in §63) [34] … He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”

(ii) REMOVAL OF LUST VERSION

70. Good Friend

1At Sāvatthı̄. “Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

71–76. Accomplishment in Virtue, Etc.

3“Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... [35] Accomplishment in diligence … Accomplishment in careful attention … (complete as in §70) ... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”

VIII. ONE THING REPETITION SERIES (2)

(i) BASED UPON SECLUSION VERSION

77. Good Friend

1“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? [36] Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

78–83. Accomplishment in Virtue, Etc.

3“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire … accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention … (complete as in §77) … He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.” [37]

(ii) REMOVAL OF LUST VERSION

84. Good Friend

1“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”

85–90. Accomplishment in Virtue, Etc.

3“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire … accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention … (complete as in §84) [38] … He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”

IX. FIRST GANGES REPETITION SERIES34 In Ee this vagga does not have a separate number. Be numbers it “1,” as if starting again from scratch, but then assigns each of the four “versions” within this repetition series a separate number. Se keeps the numbering of the vagga continuous, beginning here with “9.” I here follow Se, which seems more logical; I use upper case roman numbers for the sequential vaggas, and lower case roman numbers for the versions corresponding to the vaggas. The four versions are distinguished only by the phrases used to describe the path factors. In Pāli these are: (i) vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; (ii) rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ ; (iii) amatogadhaṁ amataparāyanaṁ amatapariyosānaṁ ; and (iv) nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ . Spk explains that the different versions of the same sutta were spoken by the Buddha in response to the individual inclinations of the persons to be enlightened.

(i) BASED UPON SECLUSION VERSION

91. Slanting to the East (1)

1At Sāvatthı̄. “Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

2“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”

92–96. Slanting to the East (2–6)

3“Bhikkhus, just as the river Yamunā ... [39] … the river Aciravatī … the river Sarabhū … the river Mahı̄ … whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahı̄—all slant, slope, and incline towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

(Complete as in §91.)

97–102. The Ocean

4“Bhikkhus, just as the river Ganges … [40] … whatever great rivers there are … all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

(Complete as in §§91–96.)

X. SECOND GANGES REPETITION SERIES

(ii) REMOVAL OF LUST VERSION

103–108. Slanting to the East

109–114. The Ocean

(In this version §§103–108 are identical with §§91–96, and §§109–114 with §§97–102, except for the following change:)

5“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.” [41]

XI. THIRD GANGES REPETITION SERIES

(iii) THE DEATHLESS AS ITS GROUND VERSION

115–120. Slanting to the East

121–126. The Ocean

(In this version §§115–120 are identical with §§91–96, and §§121–126 with §§97–102, except for the following change:)

6“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”35 On nibbānogadha, see III, n. 243.

XII. FOURTH GANGES REPETITION SERIES

(iv) SLANTS TOWARDS NIBBĀNA VERSION

127–132. Slanting to the East

133–138. The Ocean

(In this version §§127–132 are identical with §§91–96, and §§133–138 with §§97–102, except for the following change:)

7“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which slants, slopes, and inclines towards Nibbāna.”

XIII. DILIGENCE36 Ee calls this vagga “Chapter V,” as if all the suttas from 31 to 138 fall under Chapter IV. Be also numbers this “5,” following on the four sections of the Ganges Repetition Series. Since in Be the remaining vaggas of this saṁyutta are numbered 6-8, this means that in Be the saṁyutta includes two series of vaggas numbered 5-8, without any other basis for differentiating them. In Se this vagga is numbered 13 and the numbering continues in unbroken sequence, ending in 16. As this has greater cogency I follow it here. It is inconsistent and illogical, though, for the Ganges Repetition Series to make each repetition cycle a separate vagga, thus creating four vaggas, while the following vaggas, starting with the Appamādavagga, subsume the four repetitions under each individual sutta.

139. The Tathāgata

(i) BASED UPON SECLUSION VERSION

1At Sāvatthı̄. “Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, [42] nonpercipient, or neither percipient nor nonpercipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them.37 Spk: Diligence is called the chief of all wholesome states because it is by diligence that one acquires all the other wholesome states. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”

(ii) REMOVAL OF LUST VERSION

3... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion….” [43]

(iii) THE DEATHLESS AS ITS GROUND VERSION

4... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal….”

(iv) SLANTS TOWARDS NIBBĀNA VERSION

5... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which slants, slopes, and inclines towards Nibbāna….”

(Each of the following suttas, §§140–148, is to be elaborated in accordance with the fourfold method of §139.)

140. The Footprint

1“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be the chief among them, that is, with respect to size, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path….”

141. The Roof Peak

1“Bhikkhus, just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too ...”38 The similes of 45:141-47 are also at 22:102. [44]

142. Roots

1“Bhikkhus, just as, of all fragrant roots, black orris is declared to be their chief, so too ...”

143. Heartwood

1“Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...”

144. Jasmine

1“Bhikkhus, just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...”

145. Monarch

1“Bhikkhus, just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too ...”

146. The Moon

1“Bhikkhus, just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...”

147. The Sun

1“Bhikkhus, just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too …” [45]

148. The Cloth

1“Bhikkhus, just as, of all woven cloths, Kāsian cloth is declared to be their chief, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”

XIV. STRENUOUS DEEDS

(Each sutta is to be elaborated in accordance with the same fourfold method.)

149. Strenuous

1At Sāvatthı̄. “Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, [46] so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path.

2“And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path.”

150. Seeds

1“Bhikkhus, just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [wholesome] states.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, [47] and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [wholesome] states.”

151. Nāgas

1“Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.39 Spk: When the female nāgas become pregnant they realize that if they gave birth in the ocean their offspring could be attacked by the supaṇṇas or swept away by a strong current. Thus they ascend the rivers to the Himalayas and give birth there. They then train their young in the mountain ponds until they have mastered the art of swimming. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [wholesome] states.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [wholesome] states.”

152. The Tree

1“Bhikkhus, suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?” [48]

2“In whatever direction it was slanting, sloping, and inclining, venerable sir.”

3“So too, bhikkhus, a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

4“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”

153. The Pot

1“Bhikkhus, just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil unwholesome states and does not take them back.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil unwholesome states and does not take them back.”

154. The Spike

1“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [49] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.

2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

3“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”

155. The Sky

1“Bhikkhus, just as various winds blow in the sky—easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds40 As at 36:12. —so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness go to fulfilment by development; the four right strivings go to fulfilment by development; the four bases for spiritual power go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu [50] develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”

156. The Rain Cloud (1)

1“Bhikkhus, just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states arise, he disperses them and quells them on the spot.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states arise, he disperses them and quells them on the spot.”

157. The Rain Cloud (2)

1“Bhikkhus, just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.”

158. The Ship

1“Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months.41 As at 22:101 (III 155, 5-9). See III, n. 214. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.

2“And how is this so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away.”

159. The Guest House

1“Bhikkhus, suppose there is a guest house.42 As at 36:14. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, [52] vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.

2“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.

3“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.

4“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.

5“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.

6“And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … [53] … he develops by direct knowledge those things that are to be developed by direct knowledge? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … he develops by direct knowledge those things that are to be developed by direct knowledge.”

160. The River

1“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’43 The simile and its application here parallel 35:244 (IV 191, 1-24). What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”

2“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”

3“So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.

4“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? [54] Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path.”

XV. SEARCHES

161. Searches

1At Sāvatthı̄.

(i. Direct knowledge)

2“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life.44 Spk explains brahmacariyesanā as the search for a holy life consisting in a wrong view [Spk-pṭ: because the wrong view is the basis for the holy life devised by the theorist]. These are the three searches. The Noble Eightfold Path is to be developed for direct knowledge of these three searches.

3“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”

4… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.”…

5… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”… [55]

6… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”

7Each of the following sub-sections (ii–iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge.

(ii. Full understanding)

8“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches.”…

(iii. Utter destruction)

9“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction of these three searches.”…

(iv. Abandoning)

10“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches.”… [56]

11Each of the following suttas is to be elaborated in accordance with the fourfold method employed in §161.

162. Discriminations

1“Bhikkhus, there are these three discriminations. What three? The discrimination ‘I am superior,’ the discrimination ‘I am equal,’ the discrimination ‘I am inferior.’ These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three discriminations … for their abandoning.”

163. Taints

1“Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The Noble Eightfold Path is to be developed for direct knowledge of these three taints, for the full understanding of them, for their utter destruction, for their abandoning.”

164. Existence

1“Bhikkhus, there are these three kinds of existence. What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of existence, for the full understanding of them, for their utter destruction, for their abandoning.”

165. Suffering

1“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change.45 See IV, n. 274. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” [57]

166. Barrenness

1“Bhikkhus, there are these three kinds of barrenness. What three? The barrenness of lust, the barrenness of hatred, the barrenness of delusion. These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of barrenness, for the full understanding of them, for their utter destruction, for their abandoning.”

167. Stains

1“Bhikkhus, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. The Noble Eightfold Path is to be developed for direct knowledge of these three stains, for the full understanding of them, for their utter destruction, for their abandoning.”

168. Troubles

1“Bhikkhus, there are these three kinds of trouble. What three? The trouble of lust, the trouble of hatred, the trouble of delusion. These are the three kinds of trouble. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of trouble, for the full understanding of them, for their utter destruction, for their abandoning.”

169. Feelings

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The Noble Eightfold Path is to be developed for direct knowledge of these three feelings, for the full understanding of them, for their utter destruction, for their abandoning.”

170. Cravings

1[58] “Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.”

170. Thirst46 This sutta is not found in Se or in SS. Be numbers it separately, Ee does not. I here follow the latter. Both connect the “based upon seclusion” refrain with §170 (10) and the other three refrains with §170 (11). This suggests the two are actually one sutta elaborated by way of alternative forms of the same word, both taṇhā and tasinā being Pāli equivalents of Skt tṛṣṇā.

1“Bhikkhus, there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.” [59]

XVI. FLOODS

3At Sāvatthı̄.

171. Floods

1“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods. This Noble Eightfold Path is to be developed for direct knowledge of these four floods, for the full understanding of them, for their utter destruction, for their abandoning.”

172. Bonds

1“Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, the bond of ignorance. These are the four bonds. This Noble Eightfold Path is to be developed for direct knowledge of these four bonds, for the full understanding of them, for their utter destruction, for their abandoning.”

173. Clinging

1“Bhikkhus, there are these four kinds of clinging? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for direct knowledge of these four kinds of clinging, for the full understanding of them, for their utter destruction, for their abandoning.”

174. Knots

1“Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth.47 Spk explains “bodily knot” (kāyagantha) as a knot in the name-body (nāmakāya), a defilement which knots and connects (ganthanaghaṭanakilesa). Spk-pṭ: A defilement which produces connection, bondage, known as the binding to suffering through the connection of cause with effect, of the round of kamma with the round of results. The fourth knot, idaṁsaccābhinivesa kāyagantha, is literally “the bodily knot of adherence to (the view) ‘This (alone) is truth.’” [60] These are the four knots. This Noble Eightfold Path is to be developed for direct knowledge of these four knots, for the full understanding of them, for their utter destruction, for their abandoning.”

175. Underlying Tendencies

1“Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust,48 Spk: The “underlying tendency to sensual lust” (kāmānusaya) is sensual lust itself, which is an “underlying tendency” in the sense that it has gained strength (thāmagataṭṭhena ). Spk-pṭ: “Gained strength” by being firmly implanted in a being’s mental continuum. the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct knowledge of these seven underlying tendencies, for the full understanding of them, for their utter destruction, for their abandoning.”

176. Cords of Sensual Pleasure

1“Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct knowledge of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction, for their abandoning.”

177. Hindrances

1“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”

178. Aggregates Subject to Clinging

1“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, [61] the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for their utter destruction, for their abandoning.”

179. Lower Fetters

1“Bhikkhus, there are these five lower fetters.49 These are the fetters that bind beings to the sense-sphere realm (kāmadhātu). The first three are eradicated by the stream-enterer and the once-returner, all five by the nonreturner. What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning.”

180. Higher Fetters

1“Bhikkhus, there are these five higher fetters.50 These are the fetters that bind beings to the form realm (rūpadhātu) and the formless realm (arūpadhātu), which are reached respectively through the jhānas and the formless attainments. Only the arahant has eradicated these fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

3“Bhikkhus, there are these five higher fetters. What five?… [62] … The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

4“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”

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