SN51-en

I. CĀPĀLA

1. From the Near Shore

1“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving.²⁴⁶ The formula is analysed below at 51:13. The terms are explained more elaborately, according to the sutta method, at Vibh 216-20. As usual, the Abhidhamma analysis, at Vibh 220-24, treats the iddhipāda as factors of the supramundane paths. Additional explanation is found at Vism 385 (Ppn 12:50-53) and Vibh-a 303-8. Spk resolves iddhipāda into both iddhiyā pādaṁ, “base for spiritual power,” and iddhibhūtaṁ pādaṁ, “base which is spiritual power.” Iddhi, from the verb ijjhati—to prosper, to succeed, to flourish—originally meant success, but by the time of the Buddha it had already acquired the special nuance of spiritual success or, even more to the point, spiritual power. This can be of two kinds: success in the exercise of the iddhividha, the supernormal powers (as at 51:11, 14, 17), and success in the endeavour to win liberation. The two converge in arahantship, which is both the sixth abhiññā (in continuity with the supernormal powers) and the final fruit of the Noble Eightfold Path. A full treatise on the various kinds of iddhi mentioned in the canon is at Paṭis 205-14.
The analysis at 51:13 makes it clear that an iddhipāda contains three main components: concentration (samādhi), the four volitional formations of striving (padhānasaṅkhārā), and the particular factor responsible for generating concentration—desire (chanda), energy (viriya), mind (citta), and investigation (vīmaṁsā). While concentration and striving are common to all four iddhipāda, it is the last-named factors that differentiate them as fourfold.
He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving. These four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore.”

2. Neglected

1“Bhikkhus, those who have neglected the four bases for spiritual power have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.

2“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. [255]

3“Bhikkhus, those who have neglected … who have undertaken these four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.”

3. Noble

1“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering.

4. Revulsion

1“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.

5. In Part

1“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power in part, all did so because they had developed and cultivated the four bases for spiritual power. [256] Whatever ascetics or brahmins in the future will generate spiritual power in part, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power in part, all do so because they have developed and cultivated the four bases for spiritual power.

3“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power in part, all do so because they have developed and cultivated these four bases for spiritual power.”

6. Completely

1“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power completely, all did so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power completely, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power completely, all do so because they have developed and cultivated the four bases for spiritual power.

3“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power completely, all do so because they have developed and cultivated these four bases for spiritual power.” [257]

7. Bhikkhus

1“Bhikkhus, whatever bhikkhus in the past, by the destruction of the taints, in this very life entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all did so because they had developed and cultivated the four bases for spiritual power. Whatever bhikkhus in the future, by the destruction of the taints, in this very life will enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever bhikkhus at present, by the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all do so because they have developed and cultivated the four bases for spiritual power.

3“Bhikkhus, whatever bhikkhus in the past … in the future … at present … enter and dwell in the taintless liberation of mind, liberation by wisdom, … all do so because they have developed and cultivated these four bases for spiritual power.”

8. Buddha

1“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power. It is because he has developed and cultivated these four bases for spiritual power that the Tathāgata is called the Arahant, the Perfectly Enlightened One.” [258]

9. Knowledge

1“‘This is the basis for spiritual power that possesses concentration due to desire and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.²⁴⁷ See n. 175.

2“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving is to be developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

3“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

4“‘This is the basis for spiritual power that possesses concentration due to energy and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

5“‘That basis for spiritual power possessing concentration due to energy and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

6“‘This is the basis for spiritual power that possesses concentration due to mind and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

7“‘That basis for spiritual power possessing concentration due to mind and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

8“‘This is the basis for spiritual power possessing concentration due to investigation and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

9“‘That basis for spiritual power possessing concentration due to investigation and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.”

10. The Shrine

1Thus have I heard.²⁴⁸ The incident is included in the Mahāparinibbāna Sutta at DN II 102-7, with Spk here parallel to Sv II 554-58. The passage also occurs at Ud 62-64, commented on at Ud-a 322-30. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. [259] Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Vesālī for alms. When he had walked for alms in Vesālī and had returned from the alms round, after his meal he addressed the Venerable Ānanda thus:

2“Take a sitting cloth, Ānanda. Let us go to the Cāpāla Shrine for the day’s abiding.”

3“Yes, venerable sir,” the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. The Blessed One then went to the Cāpāla Shrine and sat down on a seat that was prepared. The Venerable Ānanda, having paid homage to the Blessed One, also sat down to one side. The Blessed One then said to the Venerable Ānanda:

4“Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sārandada Shrine, delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them could, if he so wished, live on for the aeon or for the remainder of the aeon. The Tathāgata, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”²⁴⁹ Kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Spk glosses kappa, “aeon,” as āyukappa, “the life aeon,” explained as the full normal life span of human beings at a particular time, presently a hundred years. Kappāvasesaṁ, “the remainder of the aeon,” is explained as a little more than the normal life span of a hundred years. Spk mentions the view of one Mahāsīva Thera, who held that the Buddha could live on for the rest of this bhaddakappa, “excellent cosmic aeon,” only to reject this proposition on the basis of the ancient commentaries. Mil 141 also interprets kappa here as āyukappa , perhaps drawing from the same source as the commentaries. Nevertheless, nowhere else in the Nikāyas is kappa used in the sense of a normal human life span, and there seems to be no valid reason to ascribe to kappa here a different meaning from the usual one, i.e., a cosmic aeon. Whether the present passage is genuine or an interpolation, and whether meditative success can confer such extraordinary powers, are different questions about which conflicting opinions have been voiced.

5But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it. He did not implore the Blessed One: “Venerable sir, let the Blessed One live on for the aeon! Let the Fortunate One live on for the aeon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.” To such an extent was his mind obsessed by Māra.²⁵⁰ Yathā taṁ Mārena pariyuṭṭhitacitto. Spk: Māra is able to obsess the mind of anyone who has not entirely abandoned all cognitive distortions (vipallāsa), and Ānanda had not done so (being still a stream-enterer, he was still subject to distortions of mind and perception, though not of views). Māra obsessed his mind by displaying a frightful sight, and when he saw it the elder failed to catch the hint given him by the Buddha.

6A second time … [260] A third time the Blessed One addressed the Venerable Ānanda: “Delightful is Vesālī, Ānanda…. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power … could, if he so wished, live on for the aeon or for the remainder of the aeon…. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”

7But again, though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it…. To such an extent was his mind obsessed by Māra.

8Then the Blessed One addressed the Venerable Ānanda: “You may go, Ānanda, at your own convenience.”

9“Yes, venerable sir,” the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, and, keeping his right side towards him, sat down nearby at the foot of a tree.

10Then, not long after the Venerable Ānanda had left, Māra the Evil One approached the Blessed One and said to him: “Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna! This statement was made, venerable sir, by the Blessed One:²⁵¹ Interestingly, no such earlier conversation between the Buddha and Māra is recorded elsewhere in the Nikāyas. Among the terms describing the disciples, pattayogakkhemā, “secure from bondage,” is not found in Be nor mentioned in Spk (though all the other terms are glossed), but it does come in Se and Ee. The parallel DN II 104-5 excludes it, but DN III 125,19 has it. [261] ‘I will not attain final Nibbāna, Evil One, until I have bhikkhu disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma.’²⁵² Sappāṭihāriyaṁ dhammaṁ desenti. Spk does not explain the derivation of sappāṭihāriya but paraphrases: “They will teach the Dhamma, having made it emancipating.” Spk-pṭ expands on this: “They will explain the Dhamma with reasons and examples so that it conveys the intended meaning; they will convey the ninefold supramundane Dhamma.” But at present, venerable sir, the Blessed One has bhikkhu disciples who are wise … and who can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!

11“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until I have bhikkhunī disciples … until I have male lay disciples … until I have female lay disciples who are wise … and who can teach the efficacious Dhamma.’ But at present, venerable sir, the Blessed One has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, [262] practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!

12“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until this holy life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.’ That holy life of the Blessed One, venerable sir, has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.²⁵³ See 12:65 (II 107,2-4) and II, n. 182. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!”

13When this was said, the Blessed One said to Māra the Evil One: “Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now the Tathāgata will attain final Nibbāna.”

14Then the Blessed One, at the Cāpāla Shrine, mindfully and with clear comprehension relinquished his vital formation.²⁵⁴ Āyusaṅkhāraṁ ossaji. Spk: The Blessed One did not relinquish his vital formation in the way one drops a clod of earth with one’s hand, but he made a determination, “I will enter fruition attainment for only three months more, but not beyond that.” Spk does not comment on āyusaṅkhāra, but it is probably identical with jīvitindriya, the life faculty, and with jīvitasaṅkhāra (at 47:9, V 152,29) in its role of maintaining the future continuity of life. Āyusaṅkhārā (plural) occurs at 20:6 (II 266,19), and there is a discussion about the term at MN I 295,36-296,6. And when the Blessed One had relinquished his vital formation, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.

15Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: [263]

16“Comparing the incomparable and continued existence,
The sage relinquished the formation of existence.
Rejoicing within, concentrated, he broke
Continued self-existence like a coat of armour.”²⁵⁵ The verse is difficult, especially the first couplet. It is commented on identically by Spk, Sv II 557-58, Mp IV 153-54, and Ud-a 329-30. These commentaries offer two alternative modes of interpretation, one taking tulaṁ and atulaṁ as contrasted opposites, the other taking tulaṁ as a present participle and atulaṁ and sambhavaṁ as the contrasted opposites. I translate from Spk: “(1) Tulaṁ is tulitaṁ, measured, that is delimited (paricchinnaṁ ), because it is directly apparent even to dogs and jackals, etc.; this is sense-sphere kamma. Atulaṁ is what is not measurable (not comparable), because there is no other mundane kamma like it; this is exalted kamma (mahaggata-kamma , the kamma of the jhānas and formless attainments). Or else: tulaṁ is sense-sphere and form-sphere kamma, atulaṁ formless-sphere kamma. Or tulaṁ is (kamma) with few results, atulaṁ kamma with many results. ‘Continued existence’ (sambhavaṁ) is the cause of continued existence, meaning the amassment or heaping up (of kamma). ‘The formation of existence’ (bhavasaṅkhāraṁ) is the formation (which engenders) renewed existence.… This is meant: He rejected mundane kamma consisting of the comparable and incomparable (measurable and measureless), which (kamma) is called ‘continued existence’ in the sense that it produces results and ‘the formation of existence’ in the sense that it engenders (future) existence. ‘The sage’ is the Buddha-sage (buddhamuni); ‘self-existence’ (attasambhavaṁ) is the defilements produced within oneself. Like a great warrior at the head of battle, rejoicing within and concentrated, he broke, like a coat of armour, self-existence and the defilements.
“(2) Or alternatively: Tulaṁ is (the present participle) tulento, ‘comparing’ = tīrento, ‘scrutinizing.’ ‘The incomparable’ and ‘continued existence’ are, respectively, Nibbāna and existence; ‘the formation of existence’ is kamma leading to existence. ‘The sage relinquished’: comparing the five aggregates as impermanent with Nibbāna, their cessation, as permanent, and having seen the danger in existence and the advantage in Nibbāna, the Buddha-sage relinquished the ‘formation of existence,’ which is the root-cause of the aggregates, by means of the noble path, which effects the destruction of kamma; as it is said, ‘It leads to the destruction of kamma.’”
So the commentary. Initially it seemed to me very unlikely that tulaṁ and atulaṁ should function in grammatically distinct ways, and I therefore inclined to the former interpretation, in principle if not in details. On reflection, however, I now believe that the verse is deliberately playing upon tulaṁ and atulaṁ as different grammatical forms rather than as a pair of opposites. Atulaṁ (or its cognates) occurs elsewhere in the texts: at Sn 85b atulyo describes a teacher of the path (reading maggakkhāyī with Be), probably the Buddha; at Sn 683a, it is used in apposition to the Bodhisatta, the future Buddha; at Thī 201a atuliyaṁ describes the akampitaṁ dhammaṁ, “the unshaken state,” presumably Nibbāna. Nevertheless, though I believe the commentary’s second explanation is correct grammatically, I disagree with its interpretation.
In my understanding, sambhavaṁ here does not mean continued existence in saṁsāra, the cause of which the Buddha had already ended with his attainment of enlightenment forty-five years earlier. Here the word means, rather, the continuation of his present life until the end of the kappa. Bhavasaṅkhāra is not “kamma leading to new existence,” but the vital formation (āyusaṅkhāra) that the Buddha has just rejected. On this interpretation, the meaning that emerges from the verse is perfectly consonant with the preceding prose passage: Having compared the prospect of continuing on until the end of the aeon with the prospect of attaining final Nibbāna, “the incomparable,” the Buddha opted for the latter; and he did so by mindfully relinquishing his vital formation, the same life formation (as jīvitasaṅkhāra) that earlier, during his illness, he had resolved to maintain (see 47:9). Thus by rejecting the bhavasaṅkhāra that might have sustained him until the end of the aeon, the Buddha renounced the extension of his life.
On the second couplet Spk says: “He rejoiced within by way of insight, and was concentrated by way of serenity. Thus, from the preliminary stage onwards, by the power of serenity and insight he broke the entire mass of defilements that had enveloped his whole individual existence like a coat of armour and that was called ‘self-existence’ (attasambhavaṁ) because it originates within oneself. When there are no more defilements, in the absence of rebirth kamma is said to be relinquished; thus he cast off kamma by the abandoning of defilements. Since there is no fear for one who has abandoned defilements, he relinquished his vital formation fearlessly. The Buddha ‘uttered this inspired utterance’ to show his freedom from fear.”
There is also an ancient commentary on this verse at Nett 61. This commentary takes tulaṁ as the saṅkhāradhātu, the totality of conditioned things, and atulaṁ as the nibbānadhātu. Apparently here tulaṁ and atulaṁ are taken as by-forms of tullaṁ and atullaṁ respectively.

II. THE SHAKING OF THE MANSION

11. Before

1At Sāvatthī. “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘What now is the cause and condition for the development of the bases for spiritual power?’ It occurred to me: ‘Here, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: “Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity. ²⁵⁶ A detailed analysis of the terms is found below at 51:20. [264]

2“‘He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving, thinking: “Thus my energy will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.

3“‘He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving, thinking: “Thus my mind will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.

4“‘He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving, thinking: “Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.

5“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power:²⁵⁷ Anekavihitaṁ iddhividhaṁ paccanubhoti. This passage shows the exercise of the supernormal powers to be the fruit of developing the four iddhipādas. The six direct knowledges appear above at 12:70 and 16:9. The mundane modes of supernormal power are analysed in detail in Vism chaps. 12 and 13. having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; [265] seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.

6“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds, the divine and human, those that are far as well as near.

7“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated.

8“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty [266] births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.” Thus he recollects his manifold past abodes with their modes and details.

9“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on in accordance with their kamma thus: “These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.” Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on in accordance with their kamma.

10“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’” [267]

12. Of Great Fruit

1“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit. And how is it, bhikkhus, that the four bases for spiritual power, when developed and cultivated, are of great fruit and benefit?

2“Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.

3“He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.

4“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many … he exercises mastery with the body as far as the brahmā world…. [268]

5“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

13. Concentration due to Desire

1“Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire,²⁵⁸ Spk glosses desire (chanda) as the “wish-to-do” (kattukaṁyatāchanda ). See too Vibh 216,27-29. this is called concentration due to desire. He 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 makes an effort, arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. 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. These are called volitional formations of striving.²⁵⁹ Spk: The “volitional formations of striving” (padhānasaṅkhārā ) is a designation for energy which accomplishes the fourfold function of right striving. Thus this desire and this concentration due to desire and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to desire and volitional formations of striving.

2“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon energy, this is called concentration due to energy. He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this energy and this concentration due to energy and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. [269]

3“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind, based upon mind, this is called concentration due to mind.²⁶⁰ Vibh 218,29-31 defines citta only with the stock register of terms but does not specify how it becomes a basis for power. He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this mind and this concentration due to mind and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to mind and volitional formations of striving.

4“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon investigation, this is called concentration due to investigation.²⁶¹ Vibh 219,23-25 defines vīmaṁsā with the register of terms for paññā. Spk says that the elder Raṭṭhapāla (MN No. 82) produced the supramundane state (lokuttara dhamma) by putting emphasis on desire; the elder Soṇa (AN III 374-79; Vin I 179-85), by putting emphasis on energy; the elder Sambhūta (Th 291-94), by putting emphasis on mind; and the elder Mogharāja (Sn 1116-19), by putting emphasis on investigation. Spk illustrates these with the case of four royal ministers aspiring to high appointment. One who gains his position by waiting upon the king day and night, seeking to satisfy his wishes and preferences, is comparable to one who produces a supramundane state by emphasizing desire. One who gains the position by his valour, as in crushing a border rebellion, is like one who produces a supramundane state by emphasizing energy. One who gains the position by offering the king counsel in statecraft is like one who produces a supramundane state by emphasizing mind. And one who gains the position solely by reason of his birth (or class, jāti) is like one who produces a supramundane state by emphasizing investigation.
The same explanation is at Sv II 642-43, but a variant at Vibh-a 305-6 inverts the illustrations for mind and investigation, with birth representing mind and counsel representing investigation. This seems more cogent, since investigation (vīmaṁsā) and counsel (manta) are both from the root man, to think, and mind is often classified according to its class (jāti) as wholesome, unwholesome, or indeterminate. Gethin discusses the two versions of the simile, The Buddhist Path to Awakening, pp. 90-91.
He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this investigation and this concentration due to investigation and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving.”

14. Moggallāna

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion a number of bhikkhus who dwelt on the ground floor of the mansion were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, scatter-brained, loose in their faculties.²⁶² As at 2:5, 9:13.

2Then the Blessed One addressed the Venerable Mahāmoggallāna thus: “Moggallāna, your brothers in the holy life, [270] dwelling on the ground floor of the Mansion of Migāra’s Mother, are restless … loose in their faculties. Go, Moggallāna, stir up a sense of urgency in those bhikkhus.”

3“Yes, venerable sir,” the Venerable Mahāmoggallāna replied. Then he performed a feat of spiritual power such that he made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe.²⁶³ Spk: He entered into meditation on the water-kasiṇa, emerged, and determined that the ground on which the mansion stood should become water. Then he rose up into the air and struck it with his toe. Then those bhikkhus, shocked and terrified, stood to one side and said: “It is wonderful indeed, sir! It is amazing indeed, sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, quaked, and trembled.”

4Then the Blessed One approached those bhikkhus and said to them: “Why, bhikkhus, are you standing to one side, shocked and terrified?”

5“It is wonderful, venerable sir! It is amazing, venerable sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, it quaked, it trembled.”

6“Bhikkhus, the bhikkhu Moggallāna, desiring to stir up a sense of urgency in you, made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe. What do you think, bhikkhus, by having developed and cultivated what things has the bhikkhu Moggallāna become so powerful and mighty?”

7“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.” [271]

8“Then listen, bhikkhus…. It is because he has developed and cultivated the four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallāna has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally. ’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.

9“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty.

10“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power … he exercises mastery with the body as far as the brahmā world….²⁶⁴ Be puts a pe here, implying that the other four mundane abhiññās should be filled in. This seems confirmed too by Spk’s comment on 51:31; see n. 279 below.

11“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

15. The Brahmin Uṇṇābha

1Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. [272] Then the brahmin Uṇṇābha approached the Venerable Ānanda and exchanged greetings with him.²⁶⁵ A brahmin of this name appears at 48:42. It is uncertain whether the two are the same person. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda: “For what purpose, Master Ānanda, is the holy life lived under the ascetic Gotama?”

2“It is for the sake of abandoning desire, brahmin, that the holy life is lived under the Blessed One.”

3“But, Master Ānanda, is there a path, is there a way for the abandoning of this desire?”

4“There is a path, brahmin, there is a way for the abandoning of this desire.”

5“But, Master Ānanda, what is the path, what is the way for the abandoning of this desire?”

6“Here, brahmin, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This, brahmin, is the path, this is the way for the abandoning of this desire.”

7“Such being the case, Master Ānanda, the situation is interminable, not terminable.²⁶⁶ All three eds. read here santakaṁ hoti no asantakaṁ. This, however, is exactly the wording we find at the end of the sutta, when the brahmin has been won over by Ānanda’s argument. Spk offers no help, but as Woodward realized, the reading required is found in SS: anantakaṁ hoti no santakaṁ , “it is without an end (i.e., an infinite regress), not with an end.” Santaka is sa + antaka. It is impossible that one can abandon desire by means of desire itself.”

8“Well then, brahmin, I will question you about this matter. Answer as you see fit. What do you think, brahmin, did you earlier have the desire, ‘I will go to the park,’ and after you went to the park, did the corresponding desire subside?”

9“Yes, sir.”

10“Did you earlier arouse energy, thinking, ‘I will go to the park,’ and after you went to the park, did the corresponding energy subside?” [273]

11“Yes, sir.”

12“Did you earlier make up your mind, ‘I will go to the park,’ and after you went to the park, did the corresponding resolution ²⁶⁷ The Pāli has citta, but “mind” would not work here. subside?”

13“Yes, sir.”

14“Did you earlier make an investigation, ‘Shall I go to the park?’ and after you went to the park, did the corresponding investigation subside?”

15“Yes, sir.”

16“It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. He earlier had the desire for the attainment of arahantship, and when he attained arahantship, the corresponding desire subsided. He earlier had aroused energy for the attainment of arahantship, and when he attained arahantship, the corresponding energy subsided. He earlier had made up his mind to attain arahantship, and when he attained arahantship, the corresponding resolution subsided. He earlier made an investigation for the attainment of arahantship, and when he attained arahantship, the corresponding investigation subsided.²⁶⁸ Cp. AN II 145,35-146,21, where Ānanda shows how craving is abandoned in reliance upon craving, conceit in reliance upon conceit.

17“What do you think, brahmin, such being the case, is the situation terminable or interminable?”

18“Surely, Master Ānanda, such being the case, the situation is terminable, not interminable.²⁶⁹ Here again all three eds. read santakaṁ hoti no asantakaṁ. And again, the most intelligible reading is buried in SS: santakaṁ hoti no anantakaṁ. Magnificent, Master Ānanda!… From today let Master Ānanda remember me as a lay follower who has gone for refuge for life.”

16. Ascetics and Brahmins (1)

1“Bhikkhus, whatever ascetics or brahmins in the past were of great spiritual power and might, all were so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will be of great spiritual power and might, all will be so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present are of great spiritual power and might, all are so because they have developed and cultivated the four bases for spiritual power.

2“What four? [274] Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.

3“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present are of great spiritual power and might, all are so because they have developed and cultivated these four bases for spiritual power.”

17. Ascetics and Brahmins (2)

1“Bhikkhus, whatever ascetics or brahmins in the past wielded the various kinds of spiritual power, such that: having been one, they became many … they exercised mastery with the body as far as the brahmā world—all did so because they had developed and cultivated the four bases for spiritual power.

2“Whatever ascetics or brahmins in the future will wield the various kinds of spiritual power, such that: having been one, they will become many … [275] … they will exercise mastery with the body as far as the brahmā world—all will do so because they will have developed and cultivated the four bases for spiritual power.

3“Whatever ascetics or brahmins at present wield the various kinds of spiritual power, such that: having been one, they become many … they exercise mastery with the body as far as the brahmā world—all do so because they have developed and cultivated the four bases for spiritual power.

4“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.

5“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present wield the various kinds of spiritual power … all do so because they have developed and cultivated these four bases for spiritual power.”

18. A Bhikkhu

1“Bhikkhus, it is because he has developed and cultivated the four bases for spiritual power that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.

3“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that a bhikkhu, [276] by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

19. A Teaching

1“Bhikkhus, I will teach you spiritual power, the basis for spiritual power, the development of the bases for spiritual power, and the way leading to the development of the bases for spiritual power.

2“And what, bhikkhus, is spiritual power? Here, bhikkhus, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many … he exercises mastery with the body as far as the brahmā world. This is called spiritual power.

3“And what, bhikkhus, is the basis for spiritual power? It is the path and practice that leads to gaining spiritual power, to obtaining spiritual power.²⁷⁰ Spk: The fourth jhāna used as a basis for abhiññā. This is called the basis for spiritual power.

4“And what, bhikkhus, is the development of the bases for spiritual power? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This is called the development of the bases for spiritual power.

5“And what, bhikkhus, is the way leading to the development of the bases for spiritual power? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way leading to the development of the bases for spiritual power.”

20. Analysis

1“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit.

2“And how, bhikkhus, are the four bases for spiritual power developed and cultivated so that they are of great fruit and benefit?

3“Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire [277] will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.

4“He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.

(i. Analysis of desire as a basis)

5“And what, bhikkhus, is desire that is too slack? It is desire that is accompanied by lassitude, associated with lassitude.²⁷¹ Kosajjasahagata. I usually translate kosajja as laziness, but that seems too strong here. What is intended is a slight dullness or feebleness in the force of desire. This is called desire that is too slack.

6“And what, bhikkhus, is desire that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense.

7“And what, bhikkhus, is desire that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted internally.

8“And what, bhikkhus, is desire that is distracted externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called desire that is distracted externally.

9“And how, bhikkhus, does a bhikkhu dwell perceiving after and before: ‘As before, so after; as after, so before’? [278] Here, bhikkhus, the perception of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: ‘As before, so after; as after, so before.’²⁷² Yathā pure tathā pacchā, yathā pacchā tathā pure. Spk: This should be understood: (i) by way of the meditation subject; and (ii) by way of the teaching. (i) The interpretation (abhinivesa, or “introduction”) of the meditation subject is “before” and arahantship is “after.” A bhikkhu who, after interpreting the root meditation subject, does not allow the mind to fall into the four undesirable conditions (overly lax, etc.) goes on to attain arahantship; he is called one who dwells “as before, so after.” (ii) By way of teaching, the head-hairs are “before” and the brain is “after” (among the solid parts in the contemplation of the body). A bhikkhu who develops his meditation from beginning to end without sliding into the four undesirable conditions is called one who dwells “as before, so after.” The explanation sounds strained. The phrase refers simply to maintaining consistency in attending to the meditation subject in all its aspects throughout the session, from start to finish. See too the use of the phrase in the sentence pacchāpure saññī caṅkamaṁ adhiṭṭheyyāsi (AN IV 87,2-3), where it seems to have a spatial meaning: “Percipient of what is behind and in front, you should determine on walking back and forth.”

10“And how, bhikkhus, does a bhikkhu dwell ‘as below, so above; as above, so below’? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ It is in this way, bhikkhus, that a bhikkhu dwells ‘as below, so above; as above, so below.’

11“And how, bhikkhus, does a bhikkhu dwell ‘as by day, so at night; as at night, so by day’? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power by day. Or else by day he develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power at night. It is in this way, bhikkhus, that a bhikkhu dwells ‘as by day, so at night; as at night, so by day.’

12“And how, bhikkhus, does a bhikkhu, with a mind that is open and unenveloped, develop the mind imbued with luminosity? Here, bhikkhus, the perception of light is well grasped by a bhikkhu; the perception of day is well resolved upon.²⁷³ Spk: A bhikkhu sits on the terrace attending to the perception of light, sometimes shutting his eyes, sometimes opening them. When (the light) appears to him the same whether his eyes are open or shut, then the perception of light has arisen. Whether it be day or night, if one dispels sloth and torpor with light and attends to one’s meditation subject, the perception arisen in regard to the light has been well grasped. It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity. [279]

(ii. Analysis of energy as a basis)

13“And what, bhikkhus, is energy that it too slack? It is energy that is accompanied by lassitude, associated with lassitude. This is called energy that is too slack.

14“And what, bhikkhus, is energy that is too tense? It is energy that is accompanied by restlessness, associated with restlessness. This is called energy that is too tense.

15“And what, bhikkhus, is energy that is constricted internally? It is energy that is accompanied by sloth and torpor, associated with sloth and torpor. This is called energy that is constricted internally.

16“And what, bhikkhus, is energy that is distracted externally? It is energy that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called energy that is distracted externally … (all as above) …

17“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.

(iii. Analysis of mind as a basis)

18“And what, bhikkhus, is mind that is too slack? It is mind that is accompanied by lassitude, associated with lassitude. This is called mind that is too slack.

19“And what, bhikkhus, is mind that is too tense? It is mind that is accompanied by restlessness, associated with restlessness. This is called mind that is too tense.

20“And what, bhikkhus, is mind that is constricted internally? It is mind that is accompanied by sloth and torpor, associated with sloth and torpor. This is called mind that is constricted internally. [280]

21“And what, bhikkhus, is mind that is distracted externally? It is mind that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called mind that is distracted externally … (all as above) …

22“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.

(iv. Analysis of investigation as a basis)

23“And what, bhikkhus, is investigation that is too slack? It is investigation that is accompanied by lassitude, associated with lassitude. This is called investigation that is too slack.

24“And what, bhikkhus, is investigation that is too tense? It is investigation that is accompanied by restlessness, associated with restlessness. This is called investigation that is too tense.

25“And what, bhikkhus, is investigation that is constricted internally? It is investigation that is accompanied by sloth and torpor, associated with sloth and torpor. This is called investigation that is constricted internally.

26“And what, bhikkhus, is investigation that is distracted externally? It is investigation that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called investigation that is distracted externally … (all as above) …

27“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.

28“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, they are of great fruit and benefit.

29“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world….

30“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, [281] in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

(The six direct knowledges should be elaborated.)

III. THE IRON BALL

21. The Path

1At Sāvatthī. “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, the thought occurred to me: ‘What is the path and practice for the development of the bases for spiritual power?’ It occurred to me: ‘Here, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving … (as in §11 in full) … that possesses concentration due to investigation and volitional formations of striving…. Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity. [282]

2“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world….

3“‘When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’”

(The six direct knowledges should be elaborated.)

22. The Iron Ball

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, does the Blessed One recall ever having gone to the brahmā world by spiritual power with a mind-made body?”²⁷⁴ The mind-made body (manomayakāya) is a subtle body created from the physical body by a meditator who has mastered the fourth jhāna. It is described as “consisting of form, mind-made, complete in all its parts, not lacking faculties (rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīndriyaṁ).” See DN I 77,6-26; MN II 17,23-18,7; Paṭis II 210-11, quoted and expanded upon at Vism 406 (Ppn 12:139). For a contemporary discussion, see Hamilton, Identity and Experience, pp. 155-64. On upasaṅkamitā as a misconstrued absolutive, not a true agent noun, see von Hinüber, “Pāli as an Artificial Language,” pp. 135-37.

2“I recall, Ānanda, having gone to the brahmā world by spiritual power with a mind-made body.”

3“But, venerable sir, does the Blessed One recall ever having gone to the brahmā world by spiritual power with this body composed of the four great elements?”²⁷⁵ This is the natural physical body.

4“I recall, Ānanda, having gone to the brahmā world by spiritual power with this body composed of the four great elements.”

5“That the Blessed One is able²⁷⁶ Be: Yañ ca kho omāti bhante; Se: Opātiha bhante; Ee: Yaṁ ca kho opapāti ha bhante. The verb is not encountered elsewhere. Spk (Be) glosses, omātī ti pahoti sakkoti, and remarks: “This is a term of unique occurrence in the Word of the Buddha preserved in the Tipiṭaka (idaṁ tepiṭake buddhavacane asambhinnapadaṁ ).” Spk (Se) omits “omātī ti,” or anything corresponding to it, and highlights pahoti as if it were the lemma. to go to the brahmā world by spiritual power with a mind-made body, and that [283] he recalls having gone to the brahmā world by spiritual power with this body composed of the four great elements: that is wonderful and amazing, venerable sir, on the part of the Blessed One.”

6“The Tathāgatas, Ānanda, are wonderful and possess wonderful qualities; the Tathāgatas are amazing and possess amazing qualities.

7“When, Ānanda, the Tathāgata immerses the body in the mind and the mind in the body,²⁷⁷ In both cases I read the verb with Be as samodahati, over samādahati in Se and Ee. Both Be and Se of Spk have samodahati , which is strongly supported by the explanation: “(He) immerses the body in the mind: having taken the body, he mounts it on the mind; he makes it dependent on the mind; he sends it along the course of the mind. The mind is an exalted mind. Movement along the course of the mind is buoyant (quick). (He) immerses the mind in the body: having taken the mind, he mounts it on the body; he makes it dependent on the body; he sends it along the course of the body. The body is the coarse physical body. Movement along the course of the body is sluggish (slow). A blissful perception, a buoyant perception (sukhasaññañ ca lahusaññañ ca): this is the perception associated with the mind of direct knowledge; for it is a blissful perception because it accompanies the peaceful bliss (of this mind), and a buoyant perception because there is no inhibition by the defilements.” A more detailed account of this supernormal power is at Paṭis II 209, quoted and expanded on at Vism 401-5 (Ppn 12:119-36).
and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata becomes more buoyant, malleable, wieldy, and luminous.

8“Just as an iron ball, Ānanda, heated all day, becomes more buoyant, malleable, wieldy, and luminous, so too, when the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata becomes more buoyant, malleable, wieldy, and luminous.

9“When, Ānanda, the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; … he exercises mastery with the body as far as the brahmā world. [284]

10“Just as, Ānanda, a tuft of cotton wool or kapok, being light, sustained by the wind, rises up without difficulty from the earth into the air, so too, when the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; … he exercises mastery with the body as far as the brahmā world.”

23. A Bhikkhu

2“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”²⁷⁸ Spk: In this sutta and the next, iddhi is discussed as a basis for the ending of the round.

24. Simple Version

25. Fruits (1)

2“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.”

26. Fruits (2)

2“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?

3“One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval … an attainer of Nibbāna upon landing … an attainer of Nibbāna without exertion … an attainer of Nibbāna with exertion … one bound upstream, heading towards the Akaniṭṭha realm.

4“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, these seven fruits and benefits may be expected.”

27. Ānanda (1)

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now [286] is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”

(The Buddha’s answers are exactly the same as in §19.)

28. Ānanda (2)

1The Blessed One then said to the Venerable Ānanda: “Ānanda, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”

2(The Buddha answers his own questions exactly as in §19.) [287]

29. A Number of Bhikkhus (1)

1Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”

2(The Buddha’s answers are exactly the same as in §19.) [288]

30. A Number of Bhikkhus (2)

1Then a number of bhikkhus approached the Blessed One…. The Blessed One then said to them: “Bhikkhus, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”

(The Buddha answers his own questions exactly as in §19.)

31. Moggallāna

1There the Blessed One addressed the bhikkhus thus: “What do you think, bhikkhus, by having developed and cultivated what things has the bhikkhu Moggallāna become so powerful and mighty?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“It is because he has developed and cultivated the four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallāna has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he has dwelt perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally. ’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.

4“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty.

5“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world…. [289]

6“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”²⁷⁹ Spk: In this sutta and the next, the six direct knowledges are discussed.

32. The Tathāgata

1There the Blessed One addressed the bhikkhus thus: “What do you think, bhikkhus, by having developed and cultivated what things has the Tathāgata become so powerful and mighty?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“It is because he has developed and cultivated the four bases for spiritual power that the Tathāgata has become so powerful and mighty. What four? Here, bhikkhus, the Tathāgata has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he has dwelt perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.

4“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the Tathāgata has become so powerful and mighty.

5“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one … [290] he exercises mastery with the body as far as the brahmā world….

6“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

IV. GANGES REPETITION SERIES

33-44. The River Ganges—Eastward, Etc.

1“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four bases for spiritual power slants, slopes, and inclines towards Nibbāna.

2“And how, bhikkhus, does a bhikkhu develop and cultivate the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.

3“It is in this way, bhikkhus, that a bhikkhu [291] develops and cultivates the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna.”

(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)

4Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.

V. DILIGENCE

45-54. The Tathāgata, Etc.

(To be elaborated by way of the bases for spiritual power parallel to 45:139-48.)

1Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.

VI. STRENUOUS DEEDS

55-66. Strenuous, Etc.

(To be elaborated parallel to 45:149-60.)

1Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.

VII. SEARCHES

67-76. Searches, Etc.

1(To be elaborated parallel to 45:161-70.) [292]

2Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.

VIII. FLOODS

77-85. Floods, Etc.

(To be elaborated parallel to 45:171-79.)

86. Higher Fetters

1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The four bases for spiritual power are 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“These four bases for spiritual power are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.” [293]

4Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.

[294]

Connected Discourses on the Bases for Spiritual Power

(i. Analysis of desire as a basis)

(ii. Analysis of energy as a basis)

(iii. Analysis of mind as a basis)

(iv. Analysis of investigation as a basis)