I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Monks, ignorance is the leader in the attainment of unskillful qualities, followed by lack of shame & lack of compunction. In an unknowledgeable person, immersed in ignorance, wrong view arises. In one of wrong view, wrong resolve arises. In one of wrong resolve, wrong speech.… In one of wrong speech, wrong action.… In one of wrong action, wrong livelihood.… In one of wrong livelihood, wrong effort.… In one of wrong effort, wrong mindfulness.… In one of wrong mindfulness, wrong concentration arises.

“Clear knowing is the leader in the attainment of skillful qualities, followed by shame & compunction. In a knowledgeable person, immersed in clear knowing, right view arises. In one of right view, right resolve arises. In one of right resolve, right speech.… In one of right speech, right action.… In one of right action, right livelihood.… In one of right livelihood, right effort.… In one of right effort, right mindfulness.… In one of right mindfulness, right concentration arises.”

I have heard that on one occasion the Blessed One was staying among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ānanda said to the Blessed One, “This is half of the holy life, lord: having admirable people as friends, companions, & colleagues.”[1]

“Don’t say that, Ānanda. Don’t say that. Having admirable people as friends, companions, & colleagues is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.

“And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.

“And through this line of reasoning one may know how having admirable people as friends, companions, & colleagues is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how having admirable people as friends, companions, & colleagues is actually the whole of the holy life.”

At Sāvatthī. Then Ven. Ānanda early in the morning adjusted his under robe and — carrying his bowl & outer robes — went into Sāvatthī for alms. He saw the brahman Jāṇussoṇin leaving Sāvatthī in an all-white chariot drawn by mares.2 White were the yoked horses, white the ornaments, white the chariot, white the upholstery, white the reins, white the goad, white the canopy, white his turban, white his clothes, white his sandals, and with a white yak-tail fan he was fanned. Seeing him, people were saying, “What a sublime vehicle! What a sublime-looking vehicle!”

Then Ven. Ānanda, having gone for alms in Sāvatthī, after the meal, returning from his alms round, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, lord, early in the morning, I adjusted my under robe and — carrying my bowl & outer robes — went into Sāvatthī for alms. I saw the brahman Jāṇussoṇin leaving Sāvatthī in an all-white chariot drawn by mares. White were the yoked horses, white the ornaments, white the chariot, white the upholstery, white the reins, white the goad, white the canopy, white his turban, white his clothes, white his sandals, and with a white yak-tail fan he was fanned. Seeing him, people were saying, ‘What a sublime vehicle! What a sublime-looking vehicle!’ Is it possible to designate a sublime vehicle in this Dhamma-Vinaya?”

“It is possible, Ānanda,” said the Blessed One. “That is a synonym for this very same noble eightfold path: ‘sublime vehicle,’ ‘Dhamma-vehicle,’ ‘unexcelled victory in battle.’”

“Right view, Ānanda, when developed & pursued, has the subduing of passion as its end-point, the subduing of aversion as its end-point, the subduing of delusion as its end-point.

“Right resolve… Right speech… Right action… Right livelihood… Right effort… Right mindfulness… Right concentration, when developed & pursued, has the subduing of passion as its end-point, the subduing of aversion as its end-point, the subduing of delusion as its end-point.

“It is by this sequence of reasons that one can know how that is a synonym for this very same noble eightfold path: ‘sublime vehicle,’ ‘Dhamma-vehicle,’ ‘unexcelled victory in battle.’”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “I will teach & analyze for you the noble eightfold path. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “Now what, monks, is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, monks, is right view? Knowledge with regard to [or: in terms of] stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard to the way of practice leading to the stopping of stress: This, monks, is called right view.[3]

“And what, monks, is right resolve? Resolve for renunciation, resolve for non-ill will, resolve for harmlessness: This, monks, is called right resolve.

“And what, monks, is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: This, monks, is called right speech.[4]

“And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse[5]: This, monks, is called right action.

“And what, monks, is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This, monks, is called right livelihood.

“And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. (ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen. (iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. (iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This, monks, is called right effort.[6]

“And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. (ii) He remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. (iii) He remains focused on the mind in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. (iv) He remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This, monks, is called right mindfulness.[7]

“And what, monks, is right concentration? (i) There is the case where a monk — quite secluded from sensuality,[8] secluded from unskillful qualities[7] — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. (ii) With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. (iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ (iv) With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration.”[10]

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

At Sāvatthī. “Monks, just as a pot without a stand is easy to knock over, but if it has a stand is hard to knock over; in the same way, the mind without a stand is easy to knock over, but if it has a stand is hard to knock over.

“And what is the mind’s stand? Just this noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, & right concentration.

“Just as a pot without a stand is easy to knock over, but if it has a stand is hard to knock over; in the same way, the mind without a stand is easy to knock over, but if it has a stand is hard to knock over.”

“Monks, this is the forerunner, the harbinger of the rising of the sun, i.e., dawnrise. In the same way, this is the forerunner, the harbinger of the arising of the noble eightfold path in a monk, i.e., admirable friendship. It can be expected of a monk who has an admirable friend that he will develop the noble eightfold path, that he will pursue the noble eightfold path

“And how does a monk with admirable friendship develop the noble eightfold path, pursue the noble eightfold path?

“There is the case where a monk develops right view ending in the subduing of passion, ending in the subduing of aversion, ending in the subduing of delusion. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration ending in the subduing of passion, ending in the subduing of aversion, ending in the subduing of delusion.

“This, monks, is how a monk with admirable friendship develops the noble eightfold path, pursues the noble eightfold path.”

“Monks, this is the forerunner, the harbinger of the rising of the sun, i.e., dawnrise. In the same way, this is the forerunner, the harbinger of the arising of the noble eightfold path in a monk, i.e., virtue-consummation… desire-consummation… self-consummation [according to the Commentary, this means being consummate in the training of the mind]… view-consummation… heedfulness-consummation… appropriate attention. It can be expected of a monk who has appropriate attention that he will develop the noble eightfold path, that he will pursue the noble eightfold path.

“And how does a monk with appropriate attention develop the noble eightfold path, pursue the noble eightfold path?

“There is the case where a monk develops right view ending in the subduing of passion, ending in the subduing of aversion, ending in the subduing of delusion. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration ending in the subduing of passion, ending in the subduing of aversion, ending in the subduing of delusion.

“This, monks, is how a monk with appropriate attention develops the noble eightfold path, pursues the noble eightfold path.”

At Sāvatthī. “Monks, just as a pot turned upside down disgorges water & doesn’t swallow it back in; in the same way, a monk developing & cultivating the noble eightfold path disgorges evil, unskillful qualities & doesn’t swallow them back in.

“And how is it that a monk developing & cultivating the noble eightfold path disgorges evil, unskillful qualities & doesn’t swallow them back in? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… He develops right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.

“This is how a monk developing & cultivating the noble eightfold path disgorges evil, unskillful qualities & doesn’t swallow them back in.”

“It’s possible, monks, that a well-aimed spike of bearded wheat or bearded barley, when pressed by a hand or foot, will cut into the hand or foot and draw blood. Why is that? Because of the well-aimed-ness of the spike. In the same way, it is possible that a monk, through well-aimed view, through a well-aimed development of the path, will cut into ignorance, give rise to clear knowing, and realize unbinding. Why is that? Because of the well-aimed-ness of the view.

“And how does a monk, through well-aimed view, through a well-aimed development of the path, cut into ignorance, give rise to clear knowing, and realize unbinding? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration dependent on seclusion… dispassion… cessation, resulting in letting go. This is how a monk, through well-aimed view, through a well-aimed development of the path, cuts into ignorance, gives rise to clear knowing, and realizes unbinding.”

“Monks, just as many kinds of wind blow in the air — east winds, west winds, north winds, south winds, dusty winds, dustless winds, cold winds, warm winds, gentle winds, & strong winds — in the same way, when the noble eightfold path is developed by a monk, is pursued by a monk, the four establishings of mindfulness go to the culmination of their development, the four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening go to the culmination of their development.

“And how is it that when the noble eightfold path is developed by a monk, is pursued by a monk, the four establishings of mindfulness go to the culmination of their development, the four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening go to the culmination of their development? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration dependent on seclusion… dispassion… cessation, resulting in letting go. This is how — when the noble eightfold path is developed by a monk, is pursued by a monk — the four establishings of mindfulness go to the culmination of their development, the four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening go to the culmination of their development.”

“Monks, suppose there is a guest house, and there people come from the east to take up residence, from the west… the north… the south to take up residence; noble warriors come to take up residence, brahmans… merchants… workers come to take up residence. In the same way, when a monk develops the noble eightfold path, pursues the noble eightfold path, he comprehends through direct knowledge whatever phenomena are to be comprehended through direct knowledge, abandons through direct knowledge whatever phenomena are to be abandoned through direct knowledge, realizes through direct knowledge whatever phenomena are to be realized through direct knowledge, and develops through direct knowledge whatever phenomena are to be developed through direct knowledge.

“And which phenomena are to be comprehended through direct knowledge? ‘The five clinging-aggregates,’ should be the reply. Which five? The form clinging-aggregate… the feeling clinging-aggregate… the perception clinging-aggregate… the fabrication clinging-aggregate… the consciousness clinging-aggregate. These are the phenomena that are to be comprehended through direct knowledge.

“And which phenomena are to be abandoned through direct knowledge? Ignorance & craving for becoming. These are the phenomena that are to be abandoned through direct knowledge.

“And which phenomena are to be realized through direct knowledge? Clear knowing & release. These are the phenomena that are to be realized through direct knowledge.

“And which phenomena are to be developed through direct knowledge? Tranquility & insight. These are the phenomena that are to be developed through direct knowledge.[11]

“And how is it that when a monk develops the noble eightfold path, pursues the noble eightfold path, he comprehends through direct knowledge whatever phenomena are to be comprehended through direct knowledge, abandons through direct knowledge whatever phenomena are to be abandoned through direct knowledge, realizes through direct knowledge whatever phenomena are to be realized through direct knowledge, and develops through direct knowledge whatever phenomena are to be developed through direct knowledge?

“There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration dependent on seclusion… dispassion… cessation, resulting in letting go. This is how — when a monk develops the noble eightfold path, pursues the noble eightfold path — he comprehends through direct knowledge whatever phenomena are to be comprehended through direct knowledge, abandons through direct knowledge whatever phenomena are to be abandoned through direct knowledge, realizes through direct knowledge whatever phenomena are to be realized through direct knowledge, and develops through direct knowledge whatever phenomena are to be developed through direct knowledge.”

Near Sāvatthī. “Monks, there are these four floods. Which four? The flood of sensuality, the flood of becoming, the flood of views, & the flood of ignorance. These are the four floods.

“Now, this noble eightfold path is to be developed for direct knowledge of, comprehension of, the total ending of, & the abandoning of these four floods. Which noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This noble eightfold path is to be developed for direct knowledge of, for comprehension of, for the total ending of, & for the abandoning of these four floods.”

“Monks, it is in dependence on the Himalayas, the king of mountains, that serpents [nāgas] grow in body and gain in strength. Having grown in body and gained strength there, they descend to the small lakes. Having descended to the small lakes, they descend to the large lakes… the small rivers… the large rivers… to the great ocean. There they attain greatness & prosperity in terms of the body.

“In the same way, it is in dependence on virtue, established on virtue, having developed & pursued the seven factors for awakening, that a monk attains to greatness & prosperity in terms of mental qualities. And how is it that a monk—in dependence on virtue, established on virtue, having developed & pursued the seven factors for awakening — attains to greatness & prosperity in terms of mental qualities?

“There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk — in dependence on virtue, established on virtue, having developed & pursued the seven factors for awakening — attains to greatness & prosperity in terms of mental qualities.”

“Monks, as for those monks who are consummate in virtue, consummate in concentration, consummate in discernment, consummate in release, consummate in knowledge & vision of release: Even seeing them is beneficial, I tell you. Even listening to them… Even approaching them… Even attending to them… Even recollecting them… Even going forth after them is beneficial, I tell you. Why is that? Having heard the Dhamma from monks like that, one remains secluded in two ways: secluded in body & secluded in mind.

“[1]Remaining secluded in this way, one recollects & thinks over that Dhamma. When a monk, remaining secluded in this way, recollects & thinks over that Dhamma, mindfulness as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[2]Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[3]In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[4]In one whose persistence is aroused, a rapture not of the flesh arises. When a rapture not of the flesh arises in one whose persistence is aroused, then rapture as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[5]For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then calm as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[6]For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[7]He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“When the seven factors for awakening are developed & cultivated in this way, seven fruits, seven rewards can be expected. Which seven fruits & seven rewards?

“Soon in the here & now he achieves gnosis.

“If he doesn’t achieve gnosis soon in the here & now, then at the time of death he achieves gnosis.

“If he doesn’t achieve gnosis soon in the here & now and doesn’t achieve gnosis at the time of death, then with the ending of the five lower fetters,[12] he is one unbound in between.[13]

“If he doesn’t achieve gnosis soon in the here & now… and isn’t one unbound in between, then he is one unbound on arrival.

“If he doesn’t achieve gnosis soon in the here & now… and isn’t one unbound on arrival, then with the ending of the five lower fetters he is one unbound without fabrication (of exertion).

“If he doesn’t achieve gnosis soon in the here & now… and isn’t one unbound without fabrication (of exertion), then with the ending of the five lower fetters, he is one unbound with fabrication (of exertion).

“If he doesn’t achieve gnosis soon in the here & now… and isn’t one unbound with fabrication (of exertion), then with the ending of the five lower fetters, he is one going upstream to the Peerless [the Akaniṭṭha heaven, the highest of the Pure Abodes].

“Monks, when the seven factors for awakening are developed & cultivated in this way, these seven fruits, seven rewards can be expected.”

On one occasion Ven. Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Friend monks!”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said, “Friends, there are these seven factors for awakening. Which seven? Mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, & equanimity as a factor for awakening. These are the seven factors for awakening.

“Whichever factor for awakening among these seven factors for awakening I want to dwell in during the morning, I dwell in that factor for awakening during the morning. Whichever factor for awakening I want to dwell in during the middle of the day, I dwell in that factor for awakening during the middle of the day. Whichever factor for awakening I want to dwell in during the late afternoon, I dwell in that factor for awakening during the late afternoon.

“If the thought occurs to me, ‘mindfulness as a factor for awakening,’ the thought occurs to me, ‘It is immeasurable’; the thought occurs to me, ‘It is well-mastered.’ While it remains, I discern, ‘It remains.’ If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’

“If the thought occurs to me, ‘equanimity as a factor for awakening,’ the thought occurs to me, ‘It is immeasurable’; the thought occurs to me, ‘It is well-mastered.’ While it remains, I discern, ‘It remains.’ If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’

“Suppose, friends, that a king or king’s minister had a wardrobe full of many-colored clothes. Whichever set of clothes he might want to wear during the morning, he would wear that set of clothes during the morning. Whichever set of clothes he might want to wear during the middle of the day, he would wear that set of clothes during the middle of the day. Whichever set of clothes he might want to wear during the late afternoon, he would wear that set of clothes during the late afternoon.

“In the same way, whichever factor for awakening among these seven factors for awakening I want to dwell in during the morning, I dwell in that factor for awakening during the morning. Whichever factor for awakening I want to dwell in during the middle of the day, I dwell in that factor for awakening during the middle of the day. Whichever factor for awakening I want to dwell in during the late afternoon, I dwell in that factor for awakening during the late afternoon.

“If the thought occurs to me, ‘mindfulness as a factor for awakening,’ the thought occurs to me, ‘It is immeasurable’; the thought occurs to me, ‘It is well-mastered.’ While it remains, I discern, ‘It remains.’ If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’

“If the thought occurs to me, ‘equanimity as a factor for awakening,’ the thought occurs to me, ‘It is immeasurable’; the thought occurs to me, ‘It is well-mastered.’ While it remains, I discern, ‘It remains.’ If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’”

Then a certain monk approached the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, ‘factors for awakening, factors for awakening,’ it is said. To what extent are they said to be factors for awakening?”

“They lead to awakening, monk. Therefore they are said to be factors for awakening.

“There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.

“When these factors for awakening are developed, the mind is released from the effluent of sensuality, the mind is released from the effluent of becoming, the mind is released from the effluent of ignorance. With release, there is the knowledge, ‘Released.’ One discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’

“They lead to awakening, monk. Therefore they are said to be factors for awakening.”

On one occasion Ven. Upavāṇa & Ven. Sāriputta were staying near Kosambī at Ghosita’s Monastery. Then, having left his seclusion in the late afternoon, Ven. Sāriputta went to Ven. Upavāṇa and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Upavāṇa, “Friend Upavāṇa, would a monk know for himself that ‘Through appropriate attention, the seven factors for awakening, mastered in me in such a way, lead to a pleasant abiding’?”

“Friend Sāriputta, a monk would know for himself that ‘Through appropriate attention, the seven factors for awakening, mastered in me in such a way, lead to a pleasant abiding.’

“When arousing mindfulness as a factor for awakening, the monk discerns, ‘My mind is well released; sloth & drowsiness are well uprooted in me; restlessness & anxiety are well subdued in me; my persistence is aroused; I attend (to it) in a focused way, not sluggishly.’

“When arousing analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening…

“When arousing equanimity as a factor for awakening, the monk discerns, ‘My mind is well released; sloth & drowsiness are well uprooted in me; restlessness & anxiety are well subdued in me; my persistence is aroused; I attend (to it) in a focused way, not sluggishly.’

“It’s in this way, friend Sāriputta, that a monk would know for himself that ‘Through appropriate attention, the seven factors for awakening, mastered in me in such a way, lead to a pleasant abiding.’”

“Monks, just as the living beings that assume the four postures — at times walking, at times standing, at times sitting down, at times lying down — all assume the four postures in dependence on the earth, established on the earth; in the same way, it’s in dependence on virtue, established on virtue, that a monk develops the seven factors for awakening & pursues the seven factors for awakening.

“And how is it that a monk — in dependence on virtue, established on virtue — develops the seven factors for awakening & pursues the seven factors for awakening?

“There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.

“It’s in this way that a monk — in dependence on virtue, established on virtue — develops the seven factors for awakening & pursues the seven factors for awakening.”

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion Ven. Mahā Kassapa was staying in the Pepper Tree Cave: diseased, in pain, severely ill. Then the Blessed One, emerging from his seclusion in the evening, went to Ven. Mahā Kassapa and, on arrival, sat down on a seat made ready. Having sat down, he said to Ven. Mahā Kassapa, “I hope you are getting better, Kassapa. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Kassapa, these seven factors for awakening rightly taught by me, when developed and pursued, lead to direct knowledge, to self-awakening, to unbinding. Which seven?

“Mindfulness as a factor for awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-awakening, to unbinding.

“Analysis of qualities as a factor for awakening, rightly taught by me, when developed and pursued, leads to direct knowledge, to self-awakening, to unbinding.

“Persistence as a factor for awakening.…

“Rapture as a factor for awakening.…

“Calm as a factor for awakening.…

“Concentration as a factor for awakening.…

“Equanimity as a factor for awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-awakening, to unbinding.

“Kassapa, these are the seven factors for awakening rightly taught by me that — when developed and pursued — lead to direct knowledge, to self-awakening, to unbinding.”

“They are indeed factors for awakening, O Blessed One. They are indeed factors for awakening, O One Well-Gone.”

That is what the Blessed One said. Gratified, Ven. Mahā Kassapa delighted in the Blessed One’s words. And Ven. Mahā Kassapa recovered from his disease. That was how Ven. Mahā Kassapa’s disease was abandoned.

“Monks, those in whom the seven factors for awakening are neglected, in them the noble path leading to the right ending of suffering & stress is neglected. Those in whom the seven factors for awakening are aroused, in them the noble path leading to the right ending of suffering & stress is aroused.

“Which seven? Mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, & equanimity as a factor for awakening. These are the seven factors for awakening.

“Those in whom these seven factors for awakening are neglected, in them the noble path leading to the right ending of suffering & stress is neglected. Those in whom these seven factors for awakening are aroused, in them the noble path leading to the right ending of suffering & stress is aroused.”

“Monks, develop the path & practice leading to the ending of craving. And which is the path, which is the practice, leading to the ending of craving? The seven factors for awakening: mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, & equanimity as a factor for awakening.

“When this was said, Ven. Udāyin said to the Blessed One, “How are the seven factors for awakening developed, how are they pursued, so as to lead to the ending of craving?”

“There is the case, Udāyin, where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation,[14] abundant, enlarged, immeasurable, without ill will. In him — as mindfulness as a factor for awakening is developed dependent on seclusion, dependent on dispassion, dependent on cessation, abundant, enlarged, immeasurable, without ill will — craving is abandoned.

“From the abandoning of craving, action [kamma] is abandoned. From the abandoning of action, stress is abandoned.

“Thus, Udāyin, from the ending of craving comes the ending of action; from the ending of action, the ending of stress.”

“Monks, I don’t envision any one other quality that, when thus developed & pursued, leads to the abandoning of things conducive to the fetters,[1] aside from the seven factors for awakening. Which seven?

“There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.

“When thus developed & pursued, the seven factors for awakening lead to the abandoning of things conducive to the fetters.

“And what are the things conducive to the fetters? The eye is a thing conducive to the fetters. It is here that these fetters, shackles, & graspings arise.

“The ear… the nose… the tongue… the body… the intellect is a thing conducive to the fetters. It is here that these fetters, shackles, & graspings arise. These are called the things conducive to the fetters.”

I have heard that on one occasion the Blessed One was staying among the Sumbhas. Now there is a Sumbhan town named Sedaka. Then Ven. Udāyin went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “It’s amazing, lord. It’s astounding, how much they have done for me — my love & respect for the Blessed One, my sense of shame & compunction. Before, when I was a householder, I wasn’t appreciative of the Dhamma or the Saṅgha, but contemplating my love & respect for the Blessed One, my sense of shame & compunction, I went forth from home life into homelessness. The Blessed One taught me the Dhamma: ‘Such is form, such the origination of form, such the disappearance of form. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such the origination of consciousness, such the disappearance of consciousness.’

“Then, lord, when I was staying in an empty dwelling, turning over (in my mind) the setting upright & toppling over of these five clinging-aggregates, I directly knew as it had come to be, ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way of practice leading to the cessation of stress.’

“I have broken through to the Dhamma, lord, and have gained the path that — when I have developed & cultivated it — will lead me to such a state that, dwelling by means of it, I will discern, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’

“I have gained mindfulness as a factor for awakening that — when I have developed & cultivated it — will lead me to such a state that, dwelling by means of it, I will discern, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’

“I have gained analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening…

“I have gained equanimity as a factor for awakening that — when I have developed & cultivated it — will lead me to such as a state that, dwelling by means of it, I will discern, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’

“This, lord, is the path I have gained that — when I have developed & cultivated it — will lead me to such a state that, dwelling by means of it, I will discern, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

“Excellent, Udāyin, excellent. For this is the path that you have gained that — when you have developed & cultivated it — will lead you to such as a state that, dwelling by means of it, you will discern, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

“Monks, whenever a disciple of the noble ones listens to the Dhamma — receptive, attentive, focusing his entire awareness, lending ear — on that occasion his five hindrances don’t exist, and seven factors for awakening go to the completion of their development.

“And which of his five hindrances don’t exist on that occasion? The hindrance of sensual desire doesn’t exist on that occasion. The hindrance of ill will… The hindrance of sloth & drowsiness… The hindrance of restlessness & anxiety… The hindrance of uncertainty doesn’t exist on that occasion.

“His five hindrances don’t exist on that occasion.

“And which seven factors for awakening go to the completion of their development on that occasion? Mindfulness as a factor for awakening goes to the completion of its development on that occasion. Analysis of qualities as a factor for awakening… Persistence as a factor for awakening… Rapture as a factor for awakening… Calm as a factor for awakening… Concentration as a factor for awakening… Equanimity as a factor for awakening goes to the completion of its development on that occasion. These are the seven factors for awakening that go to the completion of their development on that occasion.

“Monks, whenever a disciple of the noble ones listens to the Dhamma — receptive, attentive, focusing his entire awareness, lending ear — on that occasion his five hindrances don’t exist, and these seven factors for awakening go to the completion of their development.”

“Monks, I will teach you the feeding & starving of the five hindrances & of the seven factors for awakening. Listen & pay close attention. I will speak.…

“And what is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of beauty. To foster inappropriate attention to it: This is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen.

“And what is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is the theme of irritation. To foster inappropriate attention to it: This is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen.

“And what is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There are boredom, weariness, yawning, drowsiness after a meal, & sluggishness of awareness. To foster inappropriate attention to them: This is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen.

“And what is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is non-stillness of awareness. To foster inappropriate attention to that: This is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen.

“And what is the food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen? There are phenomena that act as a foothold for uncertainty. To foster inappropriate attention to them: This is the food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen. Feeding the factors for awakening.

“Now, what is the food for the arising of unarisen mindfulness as a factor for awakening, or for the growth & increase of mindfulness as a factor for awakening once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for awakening [well-purified virtue & views made straight]. To foster appropriate attention to them: This is the food for the arising of unarisen mindfulness as a factor for awakening, or for the growth & increase of mindfulness as a factor for awakening once it has arisen.

“And what is the food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities… once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is the food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities… once it has arisen.

“And what is the food for the arising of unarisen persistence as a factor for awakening, or for the growth & increase of persistence… once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is the food for the arising of unarisen persistence as a factor for awakening, or for the growth & increase of persistence… once it has arisen.

“And what is the food for the arising of unarisen rapture as a factor for awakening, or for the growth & increase of rapture… once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for awakening. To foster appropriate attention to them: This is the food for the arising of unarisen rapture as a factor for awakening, or for the growth & increase of rapture… once it has arisen.

“And what is the food for the arising of unarisen calm as a factor for awakening, or for the growth & increase of calm… once it has arisen? There is physical calm & there is mental calm. To foster appropriate attention to them: This is the food for the arising of unarisen calm as a factor for awakening, or for the growth & increase of calm… once it has arisen.

“And what is the food for the arising of unarisen concentration as a factor for awakening, or for the growth & increase of concentration… once it has arisen? There are themes for tranquility, themes for non-distraction [these are the four establishings of mindfulness — see MN 44]. To foster appropriate attention to them: This is the food for the arising of unarisen concentration as a factor for awakening, or for the growth & increase of concentration… once it has arisen.

“And what is the food for the arising of unarisen equanimity as a factor for awakening, or for the growth & increase of equanimity… once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for awakening. To foster appropriate attention to them: This is the food for the arising of unarisen equanimity as a factor for awakening, or for the growth & increase of equanimity as a factor for awakening once it has arisen.

“Now, what is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of unattractiveness. To foster appropriate attention to it: This is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen.

“And what is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is awareness-release [through goodwill, compassion, empathetic joy, or equanimity]. To foster appropriate attention to that: This is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen.

“And what is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen.

“And what is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is stillness of awareness. To foster appropriate attention to that: This is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen.

“And what is lack of food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is lack of food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen.

“Now, what is lack of food for the arising of unarisen mindfulness as a factor for awakening, or for the growth & increase of mindfulness as a factor for awakening once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for awakening. Not fostering attention to them: This is lack of food for the arising of unarisen mindfulness as a factor for awakening, or for the growth & increase of mindfulness as a factor for awakening once it has arisen.

“And what is lack of food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities… once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. Not fostering attention to them: This is lack of food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities… once it has arisen.

“And what is lack of food for the arising of unarisen persistence as a factor for awakening, or for the growth & increase of persistence… once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. Not fostering attention to them: This is lack of food for the arising of unarisen persistence as a factor for awakening, or for the growth & increase of persistence… once it has arisen.

“And what is lack of food for the arising of unarisen rapture as a factor for awakening, or for the growth & increase of rapture… once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for awakening. Not fostering attention to them: This is lack of food for the arising of unarisen rapture as a factor for awakening, or for the growth & increase of rapture… once it has arisen.

“And what is lack of food for the arising of unarisen calm as a factor for awakening, or for the growth & increase of calm… once it has arisen? There is physical calm & there is mental calm. Not fostering attention to them: This is lack of food for the arising of unarisen calm as a factor for awakening, or for the growth & increase of calm… once it has arisen.

“And what is lack of food for the arising of unarisen concentration as a factor for awakening, or for the growth & increase of concentration… once it has arisen? There are the themes for tranquility, themes for non-distraction. Not fostering attention to them: This is lack of food for the arising of unarisen concentration as a factor for awakening, or for the growth & increase of concentration… once it has arisen.

“And what is lack of food for the arising of unarisen equanimity as a factor for awakening, or for the growth & increase of equanimity as a factor for awakening once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for awakening. Not fostering attention to them: This is lack of food for the arising of unarisen equanimity as a factor for awakening, or for the growth & increase of equanimity as a factor for awakening once it has arisen.”

Then, early in the morning, a large number of monks adjusted their lower robes and, taking their bowls & outer robes, went into Sāvatthī for alms. Then the thought occurred to them, “It’s still too early to go for alms in Sāvatthī. Why don’t we go to the park of the wanderers of other sects?”

So the monks went to the park of the wanderers of other sects. On arrival, they exchanged courteous greetings with the wanderers of other sects. After an exchange of friendly greetings & courtesies, they sat to one side.

As they were sitting there, the wanderers of other sects said to them, “Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: ‘Come, monks — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.’

“Now, friends, we too teach our disciples in this way: ‘Come, you friends — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.’

“So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?”

Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. Without delighting or rejecting, they got up from their seats and left, (thinking,) “We will learn the meaning of these words in the presence of the Blessed One.”

So, having gone for alms in Sāvatthī, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they [told him what had happened].

“Monks, when wanderers of other sects speak in that way, they should be addressed in this way: ‘But friends, is there an exposition, following which, the five hindrances become ten, and the seven factors for awakening fourteen?’

“Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. Why is that? Because it lies beyond their range. Monks, I don’t see anyone in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk, who would satisfy the mind with their answer to these questions, aside from the Tathāgata, a disciple of the Tathāgata, or one who had heard it from them.

“And which, monks, is the exposition, following which, the five hindrances become ten?

“Any sensual desire for what is internal is a hindrance. Any sensual desire for what is external is a hindrance. Thus what comes under the heading of ‘the hindrance of sensual desire’ becomes, by means of this exposition, twofold.

“Any ill will for what is internal is a hindrance. Any ill will for what is external is a hindrance. Thus what comes under the heading of ‘the hindrance of ill will’ becomes, by means of this exposition, twofold.

“Any sloth is a hindrance. Any drowsiness is a hindrance. Thus what comes under the heading of ‘the hindrance of sloth & drowsiness’ becomes, by means of this exposition, twofold.

“Any restlessness is a hindrance. Any anxiety is a hindrance. Thus what comes under the heading of ‘the hindrance of restlessness & anxiety’ becomes, by means of this exposition, twofold.

“Any uncertainty over what is internal is a hindrance. Any uncertainty over what is external is a hindrance. Thus what comes under the heading of ‘the hindrance of uncertainty’ becomes, by means of this exposition, twofold.

“This, monks, is the exposition, following which, the five hindrances become ten.

“And which is the exposition, following which, the seven factors for awakening become fourteen?

“Any mindfulness concerning internal qualities is mindfulness as a factor for awakening. Any mindfulness concerning external qualities is mindfulness as a factor for awakening. Thus what comes under the heading of ‘mindfulness as a factor for awakening’ becomes, by means of this exposition, twofold.

“Whenever one, with discernment, investigates, carefully attends to, and makes an examination of internal qualities, that is analysis of qualities as a factor for awakening. Whenever one, with discernment, investigates, carefully attends to, and makes an examination of external qualities, that is analysis of qualities as a factor for awakening. Thus what comes under the heading of ‘analysis of qualities as a factor for awakening’ becomes, by means of this exposition, twofold.

“Any bodily persistence is persistence as a factor for awakening. Any mental persistence is persistence as a factor for awakening. Thus what comes under the heading of ‘persistence as a factor for awakening’ becomes, by means of this exposition, twofold.

“Any rapture accompanied by directed thought & evaluation is rapture as a factor for awakening. Any rapture unaccompanied by directed thought & evaluation is rapture as a factor for awakening. Thus what comes under the heading of ‘rapture as a factor for awakening’ becomes, by means of this exposition, twofold.

“Any bodily calm is calm as a factor for awakening. Any mental calm is calm as a factor for awakening. Thus what comes under the heading of ‘calm as a factor for awakening’ becomes, by means of this exposition, twofold.

“Any concentration accompanied by directed thought & evaluation is concentration as a factor for awakening. Any concentration unaccompanied by directed thought & evaluation is concentration as a factor for awakening. Thus what comes under the heading of ‘concentration as a factor for awakening’ becomes, by means of this exposition, twofold.

“Any equanimity concerning internal qualities is equanimity as a factor for awakening. Any equanimity concerning external qualities is equanimity as a factor for awakening. Thus what comes under the heading of ‘equanimity as a factor for awakening’ becomes, by means of this exposition, twofold.

“This, monks, is the exposition, following which, the seven factors for awakening are fourteen.”

Then, early in the morning, a large number of monks adjusted their lower robes and, taking their bowls & outer robes, went into Sāvatthī for alms. Then the thought occurred to them, “It’s still too early to go for alms in Sāvatthī. Why don’t we go to the park of the wanderers of other sects?”

So the monks went to the park of the wanderers of other sects. On arrival, they exchanged courteous greetings with the wanderers of other sects. After an exchange of friendly greetings & courtesies, they sat to one side.

As they were sitting there, the wanderers of other sects said to them, “Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: ‘Come, monks — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.’

“Now, friends, we too teach our disciples in this way: ‘Come, you friends — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.’

“So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?”

Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. Without delighting or rejecting, they got up from their seats and left, (thinking,) “We will learn the meaning of these words in the presence of the Blessed One.”

So, having gone for alms in Sāvatthī, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they [told him what had happened].

“Monks, when wanderers of other sects speak in that way, they should be addressed in this way: ‘Friends, on any occasion when the mind is sluggish, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop? And on any occasion when the mind is restless, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop?’

“Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. Why is that? Because it lies beyond their range. Monks, I don’t see anyone in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk, who would satisfy the mind with their answer to these questions, aside from the Tathāgata, a disciple of the Tathāgata, or one who had heard it from them.

“Now, monks, on any occasion when the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?”

“No, lord.”

“In the same way, monks, on any occasion the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.

“Now, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?

“Yes, lord.

“In the same way, monks, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities.

“Now, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?”

“No, lord.”

“In the same way, monks, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities.

“Now, on occasions when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?”

“Yes, lord.”

“In the same way, monks, when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities.

“As for mindfulness, I tell you, that serves every purpose.”

On one occasion the Blessed One was staying among the Koliyans. Now there is a Koliyan town named Haliddavasana. Then, early in the morning, a large number of monks adjusted their lower robes and, taking their bowls & outer robes, went into Haliddavasana for alms. Then the thought occurred to them, “It’s still too early to go for alms in Haliddavasana. Why don’t we go to the park of the wanderers of other sects?”

So the monks went to the park of the wanderers of other sects. On arrival, they exchanged courteous greetings with the wanderers of other sects. After an exchange of friendly greetings & courtesies, they sat to one side.

As they were sitting there, the wanderers of other sects said to them, “Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: ‘Come, monks — abandoning the five hindrances, the corruptions of awareness that weaken discernment — keep pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with goodwill — abundant, enlarged, immeasurable, without hostility, without ill will.

“‘Keep pervading the first direction with an awareness imbued with compassion.…

“‘Keep pervading the first direction with an awareness imbued with empathetic joy.…

“‘Keep pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, enlarged, immeasurable, without hostility, without ill will.’

“Now, friends, we too teach our disciples in this way: ‘Come, you friends — abandoning the five hindrances, the corruptions of awareness that weaken discernment — keep pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will.

“‘Keep pervading the first direction with an awareness imbued with compassion.…

“‘Keep pervading the first direction with an awareness imbued with empathetic joy.…

“‘Keep pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, enlarged, immeasurable, without hostility, without ill will.’

“So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?”

Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. Without delighting or rejecting, they got up from their seats and left, (thinking,) “We will learn the meaning of these words in the presence of the Blessed One.”

So, having gone for alms in Haliddavasana, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they [told him what had happened].

“Monks, when wanderers of other sects speak in that way, they should be addressed in this way: ‘But how, friends, is awareness-release[15] through goodwill developed, what is its destination, what is its excellence, its fruit, & its consummation? How is awareness-release through compassion developed, what is its destination, what is its excellence, its fruit, & its consummation? How is awareness-release through empathetic joy developed, what is its destination, what is its excellence, its fruit, & its consummation? How is awareness-release through equanimity developed, what is its destination, what is its excellence, its fruit, & its consummation?’

“Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. Why is that? Because it lies beyond their range. Monks, I don’t see anyone in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk, who would satisfy the mind with their answer to these questions, aside from the Tathāgata, a disciple of the Tathāgata, or one who had heard it from them.

“And how, monks, is awareness-release through goodwill developed, what is its destination, what is its excellence, its fruit, & its consummation?

“There is the case where a monk develops mindfulness as a factor for awakening accompanied by goodwill, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by goodwill, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or he may enter & remain in the beautiful liberation. I tell you, monks, awareness-release through goodwill has the beautiful as its excellence — in the case of one who has penetrated to no higher release.[16]

“And how is awareness-release through compassion developed, what is its destination, what is its excellence, its fruit, & its consummation?

“There is the case where a monk develops mindfulness as a factor for awakening accompanied by compassion, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by compassion, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants—in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the sphere of the infinitude of space. I tell you, monks, awareness-release through compassion has the sphere of the infinitude of space as its excellence — in the case of one who has penetrated to no higher release.[17]

“And how is awareness-release through empathetic joy developed, what is its destination, what is its excellence, its fruit, & its consummation?

“There is the case where a monk develops mindfulness as a factor for awakening accompanied by empathetic joy, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by empathetic joy, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the sphere of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the sphere of the infinitude of consciousness. I tell you, monks, awareness-release through empathetic joy has the sphere of the infinitude of consciousness as its excellence — in the case of one who has penetrated to no higher release.

“And how is awareness-release through equanimity developed, what is its destination, what is its excellence, its fruit, & its consummation?

“There is the case where a monk develops mindfulness as a factor for awakening accompanied by equanimity, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by equanimity, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the sphere of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the sphere of nothingness. I tell you, monks, awareness-release through equanimity has the sphere of nothingness as its excellence — in the case of one who has penetrated to no higher release.”

On one occasion the Blessed One was staying among the Kosalans near the brahman village called Sālā. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to the Blessed One.

The Blessed One said, “Monks, the new monks — those who have not long gone forth, who are newcomers in this Dhamma & Vinaya — should be encouraged, exhorted, & established by you in the four establishings of mindfulness.

“Which four? ‘Come, friends. Remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded1 for knowledge of the body as it has come to be.

“‘Remain focused on feelings in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of feelings as they have come to be.

“‘Remain focused on the mind in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of the mind as it has come to be.

“‘Remain focused on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of mental qualities as they have come to be.’

“Monks, even those who are in training,[19] — who have not attained the heart’s goal but remain intent on the unsurpassed safety from bondage — even they remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded for comprehension of the body. They remain focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for comprehension of mental qualities.

“Monks, even those who are arahants — whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis — even they remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from the body. They remain focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from mental qualities.”

“Monks, the new monks, too — those who have not long gone forth, who are newcomers in this Dhamma & Vinaya — should be encouraged, exhorted, and established by you in these four establishings of mindfulness.”

“Once a hawk suddenly swooped down on a quail and seized it. Then the quail, as it was being carried off by the hawk, lamented, ‘O, just my bad luck and lack of merit that I was wandering out of my proper range and into the territory of others! If only I had kept to my proper range today, to my own ancestral territory, this hawk would have been no match for me in battle.’

“‘But what is your proper range?’ the hawk asked. ‘What is your own ancestral territory?’

“‘A newly plowed field with clumps of earth all turned up.’

“So the hawk, without bragging about its own strength, without mentioning its own strength, let go of the quail. ‘Go, quail, but even when you have gone there you won’t escape me.’

“Then the quail, having gone to a newly plowed field with clumps of earth all turned up and climbing up on top of a large clump of earth, stood taunting the hawk, ‘Now come and get me, you hawk! Now come and get me, you hawk!’

“So the hawk, without bragging about its own strength, without mentioning its own strength, folded its two wings and suddenly swooped down toward the quail. When the quail knew, ‘The hawk is coming at me full speed,’ it slipped behind the clump of earth, and right there the hawk shattered its own breast.

“This is what happens to anyone who wanders into what is not his proper range and is the territory of others.

“For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Māra gains an opening, Māra gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strings of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable by the ear… Aromas cognizable by the nose… Flavors cognizable by the tongue… Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These, for a monk, are not his proper range and are the territory of others.

“Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Māra gains no opening, Māra gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This, for a monk, is his proper range, his own ancestral territory.”

“There are in the Himalayas, the king of mountains, difficult, uneven areas where neither monkeys nor human beings wander. There are difficult, uneven areas where monkeys wander, but not human beings. There are level stretches of land, delightful, where both monkeys and human beings wander. In such spots hunters set a tar trap in the monkeys’ tracks, in order to catch some monkeys. Those monkeys who are not foolish or careless by nature, when they see the tar trap, will keep their distance. But any monkey who is foolish & careless by nature comes up to the tar trap and grabs it with its paw, which then gets stuck there. Thinking, ‘I’ll free my paw,’ he grabs it with his other paw. That too gets stuck. Thinking, ‘I’ll free both of my paws,’ he grabs it with his foot. That too gets stuck. Thinking, ‘I’ll free both of my paws and my foot,’ he grabs it with his other foot. That too gets stuck. Thinking, ‘I’ll free both of my paws and my feet as well,’ he grabs it with his mouth. That too gets stuck. So the monkey, snared in five ways, lies there whimpering, having fallen on misfortune, fallen on ruin, a prey to whatever the hunter wants to do with him. Then the hunter, without releasing the monkey, skewers him right there, picks him up, and goes off as he likes.

“This is what happens to anyone who wanders into what is not his proper range and is the territory of others.

“For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Māra gains an opening, Māra gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strings of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable by the ear… Aromas cognizable by the nose… Flavors cognizable by the tongue… Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These, for a monk, are not his proper range and are the territory of others.

“Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Māra gains no opening, Māra gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This, for a monk, is his proper range, his own ancestral territory.”

“Suppose that there is a foolish, incompetent, unskillful cook who has presented a king or a king’s minister with various kinds of curry: mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or non-salty. He doesn’t take note of his master, thinking, ‘Today my master likes this curry, or he reaches out for that curry, or he takes a lot of this curry, or he praises that curry. Today my master likes mainly sour curry.… Today my master likes mainly bitter curry… mainly peppery curry… mainly sweet curry… alkaline curry… non-alkaline curry… salty curry… Today my master likes non-salty curry, or he reaches out for non-salty curry, or he takes a lot of non-salty curry, or he praises non-salty curry.’ As a result, he is not rewarded with clothing or wages or gifts. Why is that? Because the foolish, incompetent, unskillful cook doesn’t take note of his own master.

“In the same way, there is the case where a foolish, incompetent, unskillful monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. As he remains thus focused on the body in & of itself, his mind doesn’t become concentrated, his defilements [Commentary: the five hindrances] are not abandoned. He doesn’t take note of that fact. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, his mind doesn’t become concentrated, his defilements are not abandoned. He doesn’t take note of that fact. As a result, he is not rewarded with a pleasant abiding here & now, nor with mindfulness & alertness. Why is that? Because the foolish, incompetent, unskillful monk doesn’t take note of his own mind.

“Now suppose that there is a wise, competent, skillful cook who has presented a king or a king’s minister with various kinds of curry: mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or non-salty. He takes note of his master, thinking, ‘Today my master likes this curry, or he reaches out for that curry, or he takes a lot of this curry or he praises that curry. Today my master likes mainly sour curry.… Today my master likes mainly bitter curry… mainly peppery curry… mainly sweet curry… alkaline curry… non-alkaline curry… salty curry… Today my master likes non-salty curry, or he reaches out for non-salty curry, or he takes a lot of non-salty curry, or he praises non-salty curry.’ As a result, he is rewarded with clothing, wages, & gifts. Why is that? Because the wise, competent, skillful cook takes note of his own master.

“In the same way, there is the case where a wise, competent, skillful monk remains focused on the body in & of itself… feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, his mind becomes concentrated, his defilements are abandoned. He takes note of that fact. As a result, he is rewarded with a pleasant abiding here & now, together with mindfulness & alertness. Why is that? Because the wise, competent, skillful monk takes note of his own mind.”

The Blessed One was staying in Sāvatthī. Then Ven. Ānanda, early in the morning — having adjusted his lower robe and taking his bowl & outer robe — went to a certain nuns’ residence. On arrival, he sat down on a seat laid out. Then a large number of nuns went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “Here, Ven. Ānanda, a large number of nuns dwelling with their minds well-established in the four establishings of mindfulness are perceiving grand, successive distinctions.”

“That’s the way it is, sisters. That’s the way it is. Any monk or nun who dwells with mind well-established in the four establishings of mindfulness may be expected to perceive grand, successive distinctions.”

Then Ven. Ānanda, having gone for alms in Sāvatthī, after the meal, returning from his alms round, went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he (reported his conversation with the nuns.)

“That’s the way it is, Ānanda. That’s the way it is. Any monk or nun who dwells with mind well-established in the four establishings of mindfulness, he/she may be expected to perceive grand, successive distinctions.

“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. As he remains thus focused on the body in & of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, gladness is born within him. In one who is gladdened, rapture is born. In one whose heart is enraptured, the body grows calm. His body calm, he feels pleasure. Feeling pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw (my mind from the inspiring theme).’ He withdraws & engages neither in directed thought nor in evaluation. He discerns that ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’

“And further, he remains focused on feelings… mind… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, a fever based on mental qualities arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, gladness is born within him. In one who is gladdened, rapture is born. In one whose heart is enraptured, the body grows calm. His body calm, he feels pleasure. Feeling pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw.’ He withdraws & engages neither in directed thought nor in evaluation. He discerns that ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’

“This, Ānanda, is development based on directing. And what is development based on not directing? A monk, when not directing his mind to external things, discerns that ‘My mind is not directed to external things. It is unconstricted [asaṅkhitta] front & back — released & undirected. And then, I remain focused on the body in & of itself. I am ardent, alert, mindful, & at ease.’

“When not directing his mind to external things, he discerns, ‘My mind is not directed to external things. It is unconstricted front & back — released & undirected. And then, I remain focused on feelings… mind… mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.’

“This, Ānanda, is development based on not directing.[1

“Now, Ānanda, I have taught you development based on directing and development based on not directing. What a teacher should do out of compassion for his disciples, seeking their welfare, that have I done for you. Over there are (places to sit at) the roots of trees; over there, empty dwellings. Practice jhāna, Ānanda. Don’t be heedless. Don’t later fall into remorse. That is our message to you all.”

That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words.

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Ven. Sāriputta was staying among the Māgadhans in Nālaka village — diseased, in pain, severely ill. Cunda the novice was his attendant. Then, because of that illness, Ven. Sāriputta totally unbound.

So Cunda the novice, taking Ven. Sāriputta’s bowl & robes, went to Ven. Ānanda in Jeta’s Grove, Anāthapiṇḍika’s monastery, near Sāvatthī, and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.”

“Cunda, my friend, this news is reason for seeing the Blessed One. Come, let’s go to the Blessed One and report this matter to him.”

“Yes, venerable sir,” Cunda the novice responded to him.

So Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda said to the Blessed One, “Lord, just now Cunda the novice said to me, ‘Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.’ It was as if my body were drugged, I lost my bearings, things weren’t clear to me, on hearing that Ven. Sāriputta had totally unbound.”

“But, Ānanda, when he totally unbound, did Sāriputta take the aggregate of virtue along with him? Did he take the aggregate of concentration… discernment… release… the aggregate of knowledge & vision of release along with him?”

“No, lord, when he totally unbound, Ven. Sāriputta didn’t take the aggregate of virtue… concentration… discernment… release… the aggregate of knowledge & vision of release along with him. It’s just that he was my instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was tireless in teaching the Dhamma, a help to his companions in the holy life. We miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the Dhamma.”

“But, Ānanda, haven’t I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

Just as if the largest limb were to fall off of a great tree composed of heartwood, standing firm; in the same way, Sāriputta has totally unbound from this great Saṅgha of monks composed of heartwood, standing firm. What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

“Therefore, Ānanda, each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who — now or after I am gone — remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the foremost of the monks: those who are desirous of training.”

At Sāvatthī. Then Ven. Uttiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “It would be good, lord, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.”

“In that case, Uttiya, purify the very basis with regard to skillful mental qualities. And what is the basis of skillful mental qualities? Well-purified virtue & views made straight. Then, when your virtue is well purified and your views made straight, in dependence on virtue, established in virtue, you should develop the four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. When, in dependence on virtue, established in virtue, you develop these four establishings of mindfulness in this way, you will go beyond Māra’s realm.”

Then Ven. Uttiya, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Uttiya became another one of the arahants.

I have heard that on one occasion the Blessed One was staying among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: ‘Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.’

“‘As you say, Master,’ Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.

“So then the bamboo acrobat said to his assistant, ‘Now you watch after me, my dear Frying Pan, and I’ll watch after you. Thus, protecting each other, watching after each other, we’ll show off our skill, receive our reward, and come down safely from the bamboo pole.’

“When he had said this, Frying Pan said to him, ‘But that won’t do at all, Master. You watch after yourself, and I’ll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we’ll show off our skill, receive our reward, and come down safely from the bamboo pole.’

“What Frying Pan, the assistant, said to her Master was the right way in that case.

“Monks, the establishing of mindfulness is to be practiced with the thought, ‘I’ll watch after myself.’ The establishing of mindfulness is to be practiced with the thought, ‘I’ll watch after others.’ When watching after yourself, you watch after others. When watching after others, you watch after yourself.

“And how do you watch after others when watching after yourself? Through cultivating (the practice), through developing it, through pursuing it. This is how you watch after others when watching after yourself.

“And how do you watch after yourself when watching after others? Through endurance, through harmlessness, through a mind of goodwill, & through sympathy. This is how you watch after yourself when watching after others.

“The establishing of mindfulness is to be practiced with the thought, ‘I’ll watch after myself.’ The establishing of mindfulness is to be practiced with the thought, ‘I’ll watch after others.’ When watching after yourself, you watch after others. When watching after others, you watch after yourself.”

I have heard that on one occasion the Blessed One was staying among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Suppose, monks, that a large crowd of people were to come thronging together, saying, ‘The beauty queen! The beauty queen!’ And suppose that the beauty queen were highly accomplished at singing & dancing, so that an even greater crowd would come thronging, saying, ‘The beauty queen is singing! The beauty queen is dancing!’ Then a man would come along, desiring life & shrinking from death, desiring pleasure & abhorring pain. They would say to him, ‘Now look here, mister. You must take this bowl filled to the brim with oil and carry it on your head in between the great crowd & the beauty queen. A man with a raised sword will follow right behind you, and wherever you spill even a drop of oil, right there will he cut off your head.’ Now what do you think, monks? Would that man, not paying attention to the bowl of oil, let himself get distracted outside?”

“No, lord.”

“I have given you this parable to convey a meaning. The meaning is this: The bowl filled to the brim with oil stands for mindfulness immersed in the body. Thus you should train yourselves: ‘We will develop mindfulness immersed in the body. We will pursue it, hand it the reins, take it as a basis, steady it, consolidate it, and undertake it well.’ That is how you should train yourselves.”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “What is the cause, Master Gotama, what is the reason why, when the Tathāgata has totally unbound, the True Dhamma does not last long? And what is the cause, what is the reason why, when the Tathāgata has totally unbound, the True Dhamma does last long?”

“Brahman, it’s from the non-development & non-pursuit of the four establishings of mindfulness that, when the Tathāgata has totally unbound, the True Dhamma does not last long. And it’s from the development & pursuit of the four establishings of mindfulness that, when the Tathāgata has totally unbound, the True Dhamma does last long.

“Which four? There is the case, brahman, where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“It’s from the non-development & non-pursuit of these four establishings of mindfulness, brahman, that, when the Tathāgata has totally unbound, the True Dhamma does not last long. And it’s from the development & pursuit of these four establishings of mindfulness that, when the Tathāgata has totally unbound, the True Dhamma does last long.”

When this was said, the brahman said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”

“Monks, those in whom the four establishings of mindfulness are neglected, in them the noble eightfold[20] path leading to the right ending of suffering & stress is neglected. Those in whom the four establishings of mindfulness are aroused, in them the noble eightfold path leading to the right ending of suffering & stress is aroused.

“Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves—ardent, alert, & mindful — subduing greed & distress with reference to the world.

“Those in whom these four establishings of mindfulness are neglected, in them the noble eigthfold path leading to the right ending of suffering & stress is neglected. Those in whom these four establishings of mindfulness are aroused, in them the noble eightfold path leading to the right ending of suffering & stress is aroused.”

Near Sāvatthī. “Stay mindful, monks, and alert. This is our instruction to you all.

“And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is how a monk is mindful.

“And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. This is how a monk is alert.

“So stay mindful, monks, and alert. This is our instruction to you all.”

Near Sāvatthī. “Monks, there are these four establishings of mindfulness. Which four?

“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on the body in & of itself, any desire for the body is abandoned. From the abandoning of desire, the deathless is realized.

“He remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on feelings in & of themselves, any desire for feelings is abandoned. From the abandoning of desire, the deathless is realized.

“He remains focused on the mind in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on the mind in & of itself, any desire for the mind is abandoned. From the abandoning of desire, the deathless is realized.

“He remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on mental qualities in & of themselves, any desire for mental qualities is abandoned. From the abandoning of desire, the deathless is realized.”

“Monks, there are these four establishings of mindfulness. Which four?

“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on the body in & of itself, the body is comprehended. From the comprehension of the body, the deathless is realized.

“He remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on feelings in & of themselves, feelings are comprehended. From the comprehension of feelings, the deathless is realized.

“He remains focused on the mind in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on the mind in & of itself, the mind is comprehended. From the comprehension of the mind, the deathless is realized.

“He remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. For him, remaining focused on mental qualities in & of themselves, mental qualities are comprehended. From the comprehension of mental qualities, the deathless is realized.”

“I will teach you the establishing of mindfulness, its development, and the path of practice leading to its development. Listen & pay close attention. I will speak.

“Now, what is the establishing of mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“This is called the establishing of mindfulness.

“And what is the development of the establishing of mindfulness? There is the case where a monk remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body — ardent, alert, & mindful — subduing greed & distress with reference to the world.[1]

“He remains focused on the phenomenon of origination with regard to feelings, remains focused on the phenomenon of passing away with regard to feelings, remains focused on the phenomenon of origination & passing away with regard to feelings — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“He remains focused on the phenomenon of origination with regard to the mind, remains focused on the phenomenon of passing away with regard to the mind, remains focused on the phenomenon of origination & passing away with regard to the mind — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“He remains focused on the phenomenon of origination with regard to mental qualities, remains focused on the phenomenon of passing away with regard to mental qualities, remains focused on the phenomenon of origination & passing away with regard to mental qualities — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“This is called the development of the establishing of mindfulness.

“And what is the path of practice to the development of the establishing of mindfulness? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice to the development of the establishing of mindfulness.”

At Savatthi. “Monks, remain with your minds well-established in the four establishings of mindfulness. Don’t let the deathless be lost for you.

“In which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“Monks, remain with your minds well-established in these four establishings of mindfulness. Don’t let the deathless be lost for you.”

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “I will teach & analyze for you the origination and subsiding of the four establishings of mindfulness. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “And what, monks, is the origination of the body?[21] From the origination of nutriment is the origination of the body. From the cessation of nutriment is the subsiding of the body.

“From the origination of contact is the origination of feeling. From the cessation of contact is the subsiding of feeling.

“From the origination of name-&-form is the origination of the mind. From the cessation of name-&-form is the cessation of the mind.

“From the origination of attention is the origination of mental qualities.[22] From the cessation of attention is the subsiding of mental qualities.”

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. When a disciple of the noble ones discerns, as they have come to be, the origination, the passing away, the allure, the drawbacks, and the escape from these five faculties, he is called a disciple of the noble ones who has attained the stream: never again destined for the lower realms, certain, headed for self-awakening.”

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. When—having discerned, as they have come to be, the origination, the passing away, the allure, the drawbacks, and the escape from these five faculties—a monk is released from lack of clinging/sustenance, he is called an arahant whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who is released through right gnosis.”

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment.

“Now, where is the faculty of conviction to be seen? In the four stream-entry factors: Here the faculty of conviction is to be seen.[23]

“And where is the faculty of persistence to be seen? In the four right exertions: Here the faculty of persistence is to be seen.[24]

“And where is the faculty of mindfulness to be seen? In the four establishings of mindfulness: Here the faculty of mindfulness is to be seen.[25

“And where is the faculty of concentration to be seen? In the four jhānas: Here the faculty of concentration is to be seen.[26]

“And where is the faculty of discernment to be seen? In the four noble truths: Here the faculty of discernment is to be seen.”[27]

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.

“Now what is the faculty of conviction? There is the case where a monk, a disciple of the noble ones, has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This is called the faculty of conviction.

“And what is the faculty of persistence? There is the case where a monk, a disciple of the noble ones, keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. He generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This is called the faculty of persistence.

“And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, is endowed with excellent proficiency in mindfulness, remembering & able to call to mind even things that were done & said long ago. He remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is called the faculty of mindfulness.

“And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite secluded from sensuality, secluded from unskillful qualities — he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the faculty of concentration.

“And what is the faculty of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. He discerns, as it has come to be: ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is called the faculty of discernment.

“These are the five faculties.”

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.

“Now, as long as I did not have direct knowledge, as it has come to be, of the origination, the passing away, the allure, the drawbacks of — and the escape from — these five faculties, I did not claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people. But when I did have direct knowledge, as it has come to be, of the origination, the passing away, the allure, the drawbacks of — and the escape from — these five faculties, then I did claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people.

“Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

“Monks, there are these five faculties. Which five? The pleasure-faculty, the pain-faculty, the happiness-faculty, the distress-faculty, the equanimity-faculty.

“And what is the pleasure-faculty? Any physical pleasure, physical comfort born of body-contact to be experienced as pleasure & comfort. That is called the pleasure-faculty.

“And what is the pain-faculty? Any physical pain, physical discomfort born of body-contact to be experienced as pain & discomfort. That is called the pain-faculty.

“And what is the happiness-faculty? Any mental pleasure, mental comfort born of intellect-contact to be experienced as pleasure & comfort. That is called the happiness -faculty.

“And what is the distress-faculty? Any mental pain, mental discomfort born of intellect-contact to be experienced as pain & discomfort. That is called the distress-faculty.

“And what is the equanimity-faculty? Anything, physical or mental, to be experienced as neither comfort nor discomfort. That is called the equanimity-faculty.

“With regard to this, the pleasure-faculty & happiness-faculty are to be seen as a feeling of pleasure. The pain-faculty & distress-faculty are to be seen as a feeling of pain. The equanimity-faculty is to be seen as a feeling of neither pleasure nor pain. Thus, by this exposition, the five are three; and the three, five.”

“Monks, there are these five faculties. Which five? The pleasure-faculty, the pain-faculty, the happiness-faculty, the distress-faculty, the equanimity-faculty.

“In dependence on a contact to be experienced as pleasure, the pleasure-faculty arises. Being eased, one discerns, ‘I am eased.’ With the cessation of that very contact to be experienced as pleasure, one discerns, ‘What was experienced as coming from that — the pleasure-faculty arising in dependence on a contact to be experienced as pleasure — ceases & grows still.’

“In dependence on a contact to be experienced as pain, the pain-faculty arises. Being pained, one discerns, ‘I am pained.’ With the cessation of that very contact to be experienced as pain, one discerns, ‘What was experienced as coming from that — the pain-faculty arising in dependence on a contact to be experienced as pain — ceases & grows still.’

“In dependence on a contact to be experienced as happiness, the happiness-faculty arises. Being happy, one discerns, ‘I am happy.’ With the cessation of that very contact to be experienced as happiness, one discerns, ‘What was experienced as coming from that — the happiness-faculty arising in dependence on a contact to be experienced as happiness — ceases & grows still.’

“In dependence on a contact to be experienced as distress, the distress-faculty arises. Being distressed, one discerns, ‘I am distressed.’ With the cessation of that very contact to be experienced as distress, one discerns, ‘What was experienced as coming from that — the distress-faculty arising in dependence on a contact to be experienced as distress — ceases & grows still.’

“In dependence on a contact to be experienced as equanimity, the equanimity-faculty arises. Being equanimous, one discerns, ‘I am equanimous.’ With the cessation of that very contact to be experienced as equanimity, one discerns, ‘What was experienced as coming from that — the equanimity-faculty arising in dependence on a contact to be experienced as equanimity — ceases & grows still.’

“Just as when, from the conjunction & combining of two fire sticks, heat is generated & fire produced, while from the separation & laying down of those fire sticks the heat coming from them ceases & grows still; in the same way, in dependence on a contact to be experienced as pleasure, the pleasure-faculty arises…

“In dependence on a contact to be experienced as pain, the pain-faculty arises…

“In dependence on a contact to be experienced as happiness, the happiness-faculty arises…

“In dependence on a contact to be experienced as distress, the distress-faculty arises…

“In dependence on a contact to be experienced as equanimity, the equanimity-faculty arises. Being equanimous, one discerns, ‘I am equanimous.’ With the cessation of that very contact to be experienced as equanimity, one discerns, ‘What was experienced as coming from that — the equanimity-faculty arising in dependence on a contact to be experienced as equanimity — ceases & grows still.’”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion the Blessed One, on emerging from his seclusion in the evening, sat warming his back in the western sun. Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to the Blessed One, massaged the Blessed One’s limbs with his hand and said, “It’s amazing, lord. It’s astounding, how the Blessed One’s complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there’s a discernible change in his faculties — the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

“That’s the way it is, Ānanda. When young, one is subject to aging; when healthy, subject to illness; when alive, subject to death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there’s a discernible change in the faculties — the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Gatehouse. There he addressed Ven. Sāriputta: “Sāriputta, do you take it on conviction that the faculty of conviction, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation? Do you take it on conviction that the faculty of persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation?”

“Lord, it’s not that I take it on conviction in the Blessed One that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation. Those who have not known, seen, penetrated, realized, or attained it by means of discernment would have to take it on conviction in others that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation; whereas those who have known, seen, penetrated, realized, & attained it by means of discernment would have no doubt or uncertainty that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation. And as for me, I have known, seen, penetrated, realized, & attained it by means of discernment. I have no doubt or uncertainty that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation.”

“Excellent, Sāriputta. Excellent. Those who have not known, seen, penetrated, realized, or attained it by means of discernment would have to take it on conviction in others that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation; whereas those who have known, seen, penetrated, realized, & attained it by means of discernment would have no doubt or uncertainty that the faculty of conviction… persistence… mindfulness… concentration… discernment, when developed & pursued, gains a footing in the deathless, has the deathless as its final end & consummation.”

“Through the development & pursuit of how many faculties, monks, does a monk whose effluents are ended declare gnosis: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world’?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“Monks, it’s through the development & pursuit of two faculties that a monk whose effluents are ended declares gnosis: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’ Through which two? Through noble discernment & noble release. Whatever is his noble discernment is his faculty of discernment. Whatever is his noble release is his faculty of concentration.

“It’s through the development & pursuit of these two faculties that a monk whose effluents are ended declares gnosis: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

I have heard that on one occasion the Blessed One was staying among the Aṅgas. Now the Aṅgas have a town called Āpaṇṇa, and there the Blessed One addressed Ven. Sāriputta, “Sāriputta, a disciple of the noble ones who is thoroughly inspired by the Tathāgata, who has gone solely to the Tathāgata [for refuge]: Would he have any doubt or uncertainty concerning the Tathāgata or the Tathāgata’s message?”

“Lord, a disciple of the noble ones who is thoroughly inspired by the Tathāgata, who has gone solely to the Tathāgata [for refuge] would have no doubt or uncertainty concerning the Tathāgata or the Tathāgata’s message. Of a disciple of the noble ones who has conviction, it can indeed be expected that he will keep his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, that he will be steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Whatever persistence he has is his faculty of persistence.

“Lord, of a disciple of the noble ones who has conviction, whose persistence is aroused, it can indeed be expected that he will be mindful, endowed with excellent proficiency in mindfulness, remembering & able to call to mind even things that were done & said long ago. Whatever mindfulness he has is his faculty of mindfulness.

“Lord, of a disciple of the noble ones who has conviction, whose persistence is aroused, and whose mindfulness is established, it can indeed be expected that—making it his object to let go — he will gain concentration, he will gain singleness of mind.[29] Whatever concentration he has is his faculty of concentration.

“Lord, of a disciple of the noble ones who has conviction, whose persistence is aroused, whose mindfulness is established, and whose mind is rightly concentrated, it can indeed be expected that he will discern: ‘From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. The total fading & cessation of ignorance, of this mass of darkness, is this peaceful state, this exquisite state: the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Whatever discernment he has is his faculty of discernment.

“And so, lord, this convinced disciple of the noble ones, thus striving again & again, recollecting again & again, concentrating his mind again & again, discerning again & again, becomes thoroughly convinced: ‘Those phenomena that once I had only heard about, I here & now dwell touching with my body and, breaking through with discernment, I see.’ Whatever conviction he has is his faculty of conviction.”

“Excellent, Sāriputta. Excellent. A disciple of the noble ones who is thoroughly inspired by the Tathāgata, who has gone solely to the Tathāgata [for refuge] would have no doubt or uncertainty concerning the Tathāgata or the Tathāgata’s message. Of a disciple of the noble ones who has conviction, it can indeed be expected that he will keep his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, that he will be steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Whatever persistence he has is his faculty of persistence.

“Sāriputta, of a disciple of the noble ones who has conviction, whose persistence is aroused, it can indeed be expected that he will be mindful, endowed with excellent proficiency in mindfulness, remembering & able to call to mind even things that were done & said long ago. Whatever mindfulness he has is his faculty of mindfulness.

“Sāriputta, of a disciple of the noble ones who has conviction, whose persistence is aroused, and whose mindfulness is established, it can indeed be expected that — making it his object to let go — he will gain concentration, he will gain singleness of mind. Whatever concentration he has is his faculty of concentration.

“Sāriputta, of a disciple of the noble ones who has conviction, whose persistence is aroused, whose mindfulness is established, and whose mind is rightly concentrated, it can indeed be expected that he will discern: ‘From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. The total fading & cessation of ignorance, of this mass of darkness, is this peaceful state, this exquisite state: the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Whatever discernment he has is his faculty of discernment.

“And so, Sāriputta, this convinced disciple of the noble ones, thus striving again & again, recollecting again & again, concentrating his mind again & again, discerning again & again, becomes thoroughly convinced: ‘Those phenomena that once I had only heard about, I here & now dwell touching with my body and, breaking through with discernment, I see.’ Whatever conviction he has is his faculty of conviction.”

I have heard that on one occasion the Blessed One was staying among the Mallans. Now, there is a town of the Mallans named Uruvelakappa, and there the Blessed One addressed the monks: “Monks, as long as noble knowledge has not arisen in a disciple of the noble ones, four faculties are not stable, four faculties are not firm; but when noble knowledge has arisen in a disciple of the noble ones, four faculties are stable, four faculties are firm.

“Just as — as long as the ridge-beam of a house with a ridged roof, is not in place — the rafters are not stable, the rafters are not firm, but when the ridge-beam of the house with a ridged roof is in place, the rafters are stable, the rafters are firm; in the same way, as long as noble knowledge has not arisen in a disciple of the noble ones, four faculties are not stable, four faculties are not firm; but when noble knowledge has arisen in a disciple of the noble ones, four faculties are stable, four faculties are firm. Which four? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, & the faculty of concentration.

“When a disciple of the noble ones is discerning, the conviction that follows from that is stable. The persistence that follows from that is stable. The mindfulness that follows from that is stable. The concentration that follows from that is stable.”

I have heard that on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery. There he addressed the monks, “Monks, is there a manner of reckoning whereby a monk who is a learner [i.e., a person who has attained at least stream-entry, but has not yet reached arahantship], standing at the level of a learner, can discern that ‘I am a learner,’ and whereby a monk who is an adept [i.e., an arahant], standing at the level of an adept, can discern that ‘I am an adept’?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“In that case, monks, listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded.

The Blessed One said, “There is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that ‘I am a learner,’ and whereby a monk who is an adept, standing at the level of an adept, can discern that ‘I am an adept.’

“And what is the manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that ‘I am a learner’? There is the case where a monk is a learner. He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that ‘I am a learner.’

“And further, the monk who is a learner reflects, ‘Is there outside of this (Dhamma & Vinaya) any contemplative or brahman who teaches the true, genuine, & accurate Dhamma like the Blessed One?’ And he discerns, ‘No, there is no contemplative or brahman outside of this who teaches the true, genuine, & accurate Dhamma like the Blessed One.’ This too is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that ‘I am a learner.’

“And further, the monk who is a learner discerns the five faculties: the faculty of conviction… persistence… mindfulness… concentration… discernment. He sees clear through with discernment their destiny, excellence, rewards, & consummation, but he does not touch them with his body. This too is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that ‘I am a learner.’

“And what is the manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that ‘I am an adept’? There is the case where a monk who is an adept discerns the five faculties: the faculty of conviction… persistence… mindfulness… concentration… discernment. He touches with his body and sees clear through with discernment what their destiny, excellence, rewards, & consummation are. This is a manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that ‘I am an adept.’

“And further, the monk who is an adept discerns the six sense faculties: the faculty of the eye… ear… nose…tongue… body… intellect. He discerns, ‘These six sense faculties will disband entirely, everywhere, & in every way without remainder, and no other set of six sense faculties will arise anywhere or in any way.’ This too is a manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that ‘I am an adept.’”

“Monks, when one quality is established in a monk, the five faculties are developed & developed well. Which one quality? Heedfulness.

“And what is heedfulness? There is the case where a monk guards his mind with regard to effluents and qualities accompanied by effluents. When his mind is guarded with regard to effluents and mental qualities accompanied by effluents, the faculty of conviction goes to the culmination of its development. The faculty of persistence… mindfulness… concentration… discernment goes to the culmination of its development.

“This is how when one quality is established in a monk, the five faculties are developed & developed well.”

“Monks, if a monk attains concentration, attains singleness of mind[30 founded on desire, that is called concentration founded on desire. He generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. These are called the fabrications of exertion. This is desire, this is concentration founded on desire, these are the fabrications of exertion. This is called the base of power endowed with concentration founded on desire & the fabrications of exertion.

“If a monk attains concentration, attains singleness of mind founded on persistence, that is called concentration founded on persistence…

“If a monk attains concentration, attains singleness of mind founded on intent, that is called concentration founded on intent…

“If a monk attains concentration, attains singleness of mind founded on discrimination, that is called concentration founded on discrimination. He generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. These are called the fabrications of exertion. This is discrimination, this is concentration founded on discrimination, these are the fabrications of exertion. This is called the base of power endowed with concentration founded on discrimination & the fabrications of exertion.”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. And on that occasion a large number of monks were dwelling on the lower floor of the palace: high-strung, rowdy, flighty, talkative, of loose words & muddled mindfulness, unalert, unconcentrated, their minds scattered, their faculties left wide open.

Then the Blessed One addressed Ven. Mahā Moggallāna, “Moggallāna, your fellows in the holy life dwelling on the lower floor of the palace of Migāra’s mother are high-strung, rowdy, flighty, talkative, of loose words & muddled mindfulness, unalert, unconcentrated, their minds scattered, their faculties left wide open. Go, Moggallāna, and terrify those monks.”

Responding, “As you say, lord,” to the Blessed One, Ven. Moggallāna willed a feat of psychic power such that with his toe he made the palace of Migāra’s mother shake, quiver, & quake.

Then those monks, standing to one side terrified, their hair on end, (exclaimed,) “How amazing! How astounding! — how, although there is no wind, the palace of Migāra’s mother — deeply-rooted, well-implanted, immovable, unshakable — still shook, quivered, and quaked!”

Then the Blessed One went to those monks and, on arrival, said to them, “Why monks, are you standing to one side terrified, your hair on end?”

“It’s amazing, lord! It’s astounding! — how, although there is no wind, the palace of Migāra’s mother — deeply-rooted, well-implanted, immovable, unshakable — still shook, quivered, and quaked!”

“Monks, wanting to terrify you, the monk Moggallāna with his toe made the palace of Migāra’s mother shake, quiver, & quake. What do you think, monks? Having developed & pursued which qualities is the monk Moggallāna of such power, such might?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“In that case, monks, listen: It’s through having developed & pursued the four bases of power that the monk Moggallāna is of such power, such might. Which four?

“There is the case where the monk Moggallāna develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, ‘This desire of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

“He develops the base of power endowed with concentration founded on persistence…

“He develops the base of power endowed with concentration founded on intent…

“He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion, thinking, ‘This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

“It’s through having developed & pursued these four bases of power that the monk Moggallāna is of such power, such might.

“Having developed & pursued these four bases of power, the monk Moggallāna experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.

“Having developed & pursued these four bases of power, the monk Moggallāna hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.

“Having developed & pursued these four bases of power, the monk Moggallāna knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’

“Having developed & pursued these four bases of power, the monk Moggallāna recollects his manifold past lives [lit: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details.

“Having developed & pursued these four bases of power, the monk Moggallāna sees — by means of the divine eye, purified & surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

“Having developed & pursued these four bases of power, the monk Moggallāna — through the ending of the effluents — enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.”

I have heard that on one occasion Ven. Ānanda was staying near Kosambī at Ghosita’s monastery. Then Uṇṇābha the brahman went to Ven. Ānanda and on arrival greeted him courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda: “Master Ānanda, what is the aim of this holy life lived under Gotama the contemplative?”

“Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire.”

“Is there a path, is there a practice, for the abandoning of that desire?”

“Yes, there is a path, there is a practice, for the abandoning of that desire.”

“What is the path, the practice, for the abandoning of that desire?”

“Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence… concentration founded on intent… concentration founded on discrimination & the fabrications of exertion. This, brahman, is the path, this is the practice for the abandoning of that desire.”

“If that’s so, Master Ānanda, then it’s an endless path, and not one with an end, for it’s impossible that one could abandon desire by means of desire.”

“In that case, brahman, let me cross-question you on this matter. Answer as you see fit. What do you think? Didn’t you first have desire, thinking, ‘I’ll go to the monastery,’ and then when you reached the monastery, wasn’t that particular desire allayed?”

“Yes, sir.”

“Didn’t you first have persistence, thinking, ‘I’ll go to the monastery,’ and then when you reached the monastery, wasn’t that particular persistence allayed?”

“Yes, sir.”

“Didn’t you first have the intent, thinking, ‘I’ll go to the monastery,’ and then when you reached the monastery, wasn’t that particular intent allayed?”

“Yes, sir.”

“Didn’t you first have (an act of) discrimination, thinking, ‘I’ll go to the monastery,’ and then when you reached the monastery, wasn’t that particular act of discrimination allayed?”

“Yes, sir.”

“So it is with an arahant whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed. Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed. Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed. Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed. So what do you think, brahman? Is this an endless path, or one with an end?”

“You’re right, Master Ānanda. This is a path with an end, and not an endless one. Magnificent, Master Ānanda! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Ānanda — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Ānanda remember me as a lay follower who has gone for refuge, from this day forward, for life.”

“These four bases of power, when developed & pursued, are of great fruit & great benefit. And how are the four bases of power developed & pursued so as to be of great fruit & great benefit?

“There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, ‘This desire of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

“He develops the base of power endowed with concentration founded on persistence…

“He develops the base of power endowed with concentration founded on intent…

“He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion, thinking, ‘This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

“And how is desire overly sluggish? Whatever desire is accompanied by laziness, conjoined with laziness, that is called overly sluggish desire.

“And how is desire overly active? Whatever desire is accompanied by restlessness, conjoined with restlessness, that is called overly active desire.

“And how is desire inwardly constricted? Whatever desire is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted desire.

“And how is desire outwardly scattered? Whatever desire is stirred up by the five strands of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered desire.

“And how does a monk dwell perceiving what is in front & behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front? There is the case where a monk’s perception of what is in front & behind is well in hand, well-attended to, well-considered, well-tuned [‘penetrated’] by means of discernment. This is how a monk keeps perceiving what is in front and behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front.

“And how does a monk dwell so that what is below is the same as what is above, and what is above is the same as what is below? There is the case where a monk reflects on this very body, from the soles of the feet on up, from the crown of the head on down, surrounded by skin, & full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’ This is how a monk dwells so that what is below is the same as what is above, and what is above is the same as what is below.

“And how does a monk dwell by night as by day, and by day as by night? There is the case where a monk at night develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes [permutations] & signs & themes that he uses by day, and by day he develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes & signs & themes that he uses by night. This is how a monk dwells by night as by day, and by day as by night.

“And how does a monk — by means of an awareness open & unhampered — develop a brightened mind? There is the case where a monk has the perception of light, the perception of daytime [at any hour of the day] well in hand & well-established. This is how a monk — by means of an awareness open & unhampered — develops a brightened mind.

“When a monk has thus developed & pursued the four bases of power, he experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.

“He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.

“He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind[31] as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind[32] as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’

“He recollects his manifold past lives [lit: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details.

“He sees — by means of the divine eye, purified & surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

“Through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

“This is how these four bases of power, when developed & pursued, are of great fruit & great benefit.”

Near Sāvatthī. Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, does the Blessed One have direct experience of going to the Brahmā world by means of supranormal power with a mind-made body?

“Yes, Ānanda, I have direct experience of going to the Brahmā world by means of supranormal power with a mind-made body.”

“But does the Blessed One also have direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements?”

“Yes, Ānanda, I have direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements.”

“It’s amazing & astounding that the Blessed One is capable[33] of going to the Brahmā world by means of supranormal power with a mind-made body and has direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements.”

“Tathāgatas are both amazing, Ānanda, and endowed with amazing qualities. They are both astounding and endowed with astounding qualities. Whenever the Tathāgata merges his body with his mind and his mind with his body and remains having alighted on the perception of ease & buoyancy with regard to the body, then his body becomes lighter, more pliant, more malleable, & more radiant.

“Just as when an iron ball heated all day becomes lighter, more pliant, more malleable, & more radiant; in the same way, whenever the Tathāgata merges his body with his mind and his mind with his body and remains having alighted on the perception of ease & buoyancy with regard to the body, then his body becomes lighter, more pliant, more malleable, & more radiant.

“Whenever the Tathāgata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease & buoyancy with regard to the body, then his body rises effortlessly from the earth up into the sky. He then experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.

“Just as a tuft of cotton seed or a ball of thistle down, lightly wafted by the wind, rises effortlessly from the earth up into the sky, in the same way, whenever the Tathāgata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease & buoyancy with regard to the body, then his body rises effortlessly from the earth up into the sky. He then experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.”

I have heard that on one occasion Ven. Anuruddha & Ven. Sāriputta were staying near Vesālī in Ambapālīs forest. Then Ven. Sāriputta, arising from his seclusion in the late afternoon, went to Ven. Anuruddha. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Anuruddha, “Bright are your faculties, friend Anuruddha; pure your complexion, and clear. By means of what dwelling do you now often dwell?”

“I now often dwell, friend, with a mind well-established in the four establishings of mindfulness. Which four? There is the case where I remain focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. I remain focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“I now often dwell, friend, with a mind well-established in these four establishings of mindfulness.

“Any monk whose effluents are ended — who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who is released through right gnosis — often dwells with a mind well-established in these four establishings of mindfulness.”

“It is a gain for us, my friend, a great gain for us, that we were right in Ven. Anuruddha’s presence when he said this bull-like statement!”

I have heard that on one occasion Ven. Anuruddha was staying near Sāvatthī in the Dark Forest — diseased, in pain, severely ill. Then a large number of monks went to Ven. Anuruddha and on arrival said to him, “What (mental) dwelling are you dwelling in so that the pains that have arisen in the body do not invade or remain in the mind?”

“When I dwell with my mind well-established in the four establishings of mindfulness, the pains that have arisen in the body do not invade or remain in the mind. Which four? There is the case where I remain focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. I remain focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. When I dwell with my mind well-established in these four establishings of mindfulness, the pains that have arisen in the body do not invade or remain in the mind.”

Near Sāvatthī. There the Blessed One said, “Monks, do you develop mindfulness of in-&-out breathing?”

When this was said, Ven. Ariṭṭha replied to the Blessed One, “I develop mindfulness of in-&-out breathing, lord.”

“But how do you develop mindfulness of in-&-out breathing, Ariṭṭha?”

“Having abandoned sensual desire for past sensual pleasures, lord, having done away with sensual desire for future sensual pleasures, and having thoroughly subdued perceptions of resistance with regard to internal & external events, I breathe in mindfully and breathe out mindfully.”[34]

“There is that mindfulness of in-&-out breathing, Ariṭṭha. I don’t say that there isn’t. But as to how mindfulness of in-&-out breathing is brought in detail to its culmination, listen and pay close attention. I will speak.”

“As you say, lord,” Ven. Ariṭṭha responded to the Blessed One.

The Blessed One said, “And how, Ariṭṭha, is mindfulness of in-&-out breathing brought in detail to its culmination? There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore.[35] Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’36 He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’[36 He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’[37] He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’[38]

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“This, Ariṭṭha, is how mindfulness of in-&-out breathing is brought in detail to its culmination.”

“Monks, concentration through mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, great benefit. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, great benefit?

“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, great benefit.

“I myself, monks, before my awakening, when I was still an unawakened bodhisatta, often dwelt in this (meditative) dwelling. While I was dwelling in this (meditative) dwelling, neither my body nor my eyes were fatigued, and the mind — through lack of clinging/sustenance — was released from effluents.

“Thus, monks, if a monk should wish, ‘May neither my body nor my eyes be fatigued, and may my mind — through lack of clinging/sustenance — be released from effluents,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May memories & resolves connected to the household life be abandoned within me,’ he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I be percipient of loathsomeness in the presence of what is not loathsome,’ he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I be percipient of unloathsomeness in the presence of what is loathsome… May I be percipient of loathesomeness in the presence of what is loathsome & what is not… May I be percipient of unloathsomeness in the presence of what is loathsome & what is not… May I — in the presence of what is loathsome & what is not — cutting myself off from both, remain equanimous, alert, & mindful,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I — quite secluded from sensuality, secluded from unskillful qualities — enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the stilling of directed thoughts & evaluations, enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance, then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the fading of rapture, remain equanimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding,”’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enter & remain in the dimension of the infinitude of space,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enter & remain in the dimension of the infinitude of consciousness,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enter & remain in the dimension of nothingness,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“If a monk should wish, ‘May I, with the complete transcending of the dimension of neither perception nor non-perception, enter & remain in the cessation of perception & feeling,’ then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

“When concentration through mindfulness of in-&-out breathing has been thus developed, thus pursued, one senses a feeling of pleasure. One discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’ One senses a feeling of pain. One discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’ One senses a feeling of neither pleasure nor pain. One discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’

“If sensing a feeling of pleasure, one senses it disjoined from it. If sensing a feeling of pain, one senses it disjoined from it. If sensing a feeling of neither pleasure nor pain, one senses it disjoined from it. When sensing a feeling limited to the body, one discerns, ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns, ‘I am sensing a feeling limited to life.’ One discerns, ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’

“Just as an oil lamp would burn in dependence on oil & wick and, from the termination of the oil & wick, it would go out unnourished; in the same way, when sensing a feeling limited to the body, one discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns that ‘I am sensing a feeling limited to life.’ One discerns, ‘With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.’”

I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Now on that occasion the Blessed One, with many lines of reasoning, was giving the monks a talk on the unattractiveness (of the body), was speaking in praise of (the perception of) unattractiveness, was speaking in praise of the development of (the perception of) unattractiveness. Then the Blessed One addressed the monks: “Monks, I wish to go into seclusion for half a month. I am not to be approached by anyone at all except for the one who brings almsfood.”

“As you say, lord,” the monks responded to him. And no one approached the Blessed One except for the one who brought almsfood.

Then the monks — (thinking,) “The Blessed One, with many lines of reasoning, has given a talk on the unattractiveness (of the body), has spoken in praise of (the perception of) unattractiveness, has spoken in praise of the development of (the perception of) unattractiveness” — remained committed to the development of (the perception of) unattractiveness in many modes & manners. They — ashamed, repelled, & disgusted with this body — sought for an assassin.[40] In one day, ten monks took the knife. In one day, twenty monks took the knife. In one day, thirty monks took the knife.

Then the Blessed One, emerging from his seclusion after half a month’s time, said to Ven. Ānanda, “Ānanda, why does the Saṅgha of monks seem so depleted?”

“Because, lord, the Blessed One, with many lines of reasoning, gave the monks a talk on the unattractiveness (of the body), spoke in praise of (the perception of) unattractiveness, spoke in praise of the development of (the perception of) unattractiveness. The monks — (thinking,) ‘The Blessed One, with many lines of reasoning, has given a talk on the unattractiveness (of the body), has spoken in praise of (the perception of) unattractiveness, has spoken in praise of the development of (the perception of) unattractiveness’ — remained committed to the development of (the perception of) unattractiveness in many modes & manners. They — ashamed, repelled, & disgusted with this body — sought for an assassin. In one day, ten monks took the knife. In one day, twenty monks took the knife. In one day, thirty monks took the knife. It would be good, lord, if the Blessed One would explain another method so that this Saṅgha of monks might be established in gnosis.”

“In that case, Ānanda, gather in the assembly hall all the monks who live in dependence on Vesālī.”

“As you say, lord,” Ven. Ānanda responded. When he had gathered in the assembly hall all the monks who lived in dependence on Vesālī, he went to the Blessed One and said, “The Saṅgha of monks is gathered, lord. Now is the time to do as the Blessed One sees fit.”

Then the Blessed One went to the assembly hall and sat down on a seat made ready. Having sat down, he addressed the monks: “Monks, this concentration through mindfulness of in-&-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen. Just as when, in the last month of the hot season, a great rain-cloud out of season immediately disperses & allays the dust & dirt that have stirred up, in the same way this concentration through mindfulness of in-&-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen.

“And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen?

“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication [in-&-out breathing].’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication [feeling & perception].’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen.”

On one occasion the Blessed One was staying in Icchānaṅgala in the Icchānaṅgala forest grove. There he addressed the monks: “Monks, I wish to go into seclusion for three months. I am not to be approached by anyone at all except for the one who brings almsfood.”

“As you say, lord,” the monks responded to him. And no one approached the Blessed One except for the one who brought almsfood.

Then the Blessed One, having emerged from seclusion after the passing of three months, addressed the monks: “Monks, if wanderers of other sects ask you, ‘By means of what dwelling, friends, did Gotama the contemplative mostly dwell during the rains residence?’: You, thus asked, should answer them in this way: ‘It was by means of the concentration of mindfulness of breathing that the Blessed One mostly dwelled.’

“There is the case, monks, where mindful[1] I breathe in; mindful I breathe out.

“[1] Breathing in long, I discern, ‘I am breathing in long’; or breathing out long, I discern, ‘I am breathing out long.’ [2] Or breathing in short, I discern, ‘I am breathing in short’; or breathing out short, I discern, ‘I am breathing out short.’ [3] I discern,[2] ‘I will breathe in sensitive to the entire body.’ I discern, ‘I will breathe out sensitive to the entire body.’ [4] I discern, ‘I will breathe in calming bodily fabrication [in-&-out breathing].’ I discern, ‘I will breathe out calming bodily fabrication.’

“[5] I discern, ‘I will breathe in sensitive to rapture.’ I discern, ‘I will breathe out sensitive to rapture.’ [6] I discern, ‘I will breathe in sensitive to pleasure.’ I discern, ‘I will breathe out sensitive to pleasure.’ [7] I discern, ‘I will breathe in sensitive to mental fabrication [feeling & perception].’ I discern, ‘I will breathe out sensitive to mental fabrication.’ [8] I discern, ‘I will breathe in calming mental fabrication.’ I discern, ‘I will breathe out calming mental fabrication.’

“[9] I discern, ‘I will breathe in sensitive to the mind.’ I discern, ‘I will breathe out sensitive to the mind.’ [10] I discern, ‘I will breathe in gladdening the mind.’ I discern, ‘I will breathe out gladdening the mind.’ [11] I discern, ‘I will breathe in concentrating the mind.’ I discern, ‘I will breathe out concentrating the mind.’ [12] I discern, ‘I will breathe in releasing the mind.’ I discern, ‘I will breathe out releasing the mind.’

“[13] I discern, ‘I will breathe in focusing on inconstancy.’ I discern, ‘I will breathe out focusing on inconstancy.’ [14] I discern, ‘I will breathe in focusing on dispassion [lit: fading].’ I discern, ‘I will breathe out focusing on dispassion.’ [15] I discern, ‘I will breathe in focusing on cessation.’ I discern, ‘I will breathe out focusing on cessation.’ [16] I discern, ‘I will breathe in focusing on relinquishment.’ I discern, ‘I will breathe out focusing on relinquishment.’

“For whatever one rightly speaking would call, ‘a noble dwelling,’ ‘a brahmā dwelling,’ ‘a Tathāgata dwelling,’ it would be the concentration of mindfulness of breathing that he, speaking rightly, would call, ‘a noble dwelling,’ ‘a brahmā dwelling,’ ‘a Tathāgata dwelling.’

“Those monks who are learners, who have yet to attain their hearts’ aspiration, who stay resolved on the unexcelled security from bondage: When the concentration of mindfulness of breathing is developed & pursued by them, it leads to the ending of the effluents.

“Those monks who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: When the concentration of mindfulness of breathing is developed & pursued by them, it leads to a pleasant abiding here-&-now and to mindfulness & alertness.

“For whatever one rightly speaking would call, ‘a noble dwelling,’ ‘a brahmā dwelling,’ ‘a Tathāgata dwelling,’ it would be the concentration of mindfulness of breathing that he, speaking rightly, would call, ‘a noble dwelling,’ ‘a brahmā dwelling,’ ‘a Tathāgata dwelling.’”

I have heard that on one occasion Ven. Lomasakaṁbhiya[1] was dwelling among the Sakyans at Kapilavatthu in the Great Wood. Then Mahānāma the Sakyan went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Lomasakaṁbhiya, “Is it the case, venerable sir, that a Tathāgata’s[2] (meditative) dwelling is the same as the (meditative) dwelling of one in training, or is a Tathāgata’s dwelling one thing, and the dwelling of one in training something else?”

“It’s not the case, friend Mahānāma, that a Tathāgata’s (meditative) dwelling is the same as the (meditative) dwelling of one in training. A Tathāgata’s dwelling one thing, and the dwelling of one in training is something else.

“Those monks who are learners, who have yet to attain their hearts’ aspiration, who dwell resolved on the unexcelled safety from bondage, dwell abandoning the five hindrances. Which five? They dwell abandoning the hindrance of sensual desire… the hindrance of ill will… the hindrance of sloth & drowsiness… the hindrance of restlessness & anxiety… they dwell abandoning the hindrance of uncertainty. Those monks who are learners, who have yet to attain their hearts’ aspiration, who dwell resolved on the unexcelled safety from bondage, dwell abandoning these five hindrances.

“But as for those monks who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: In them the five hindrances are destroyed at the root, made like a palmyra stump deprived of the conditions of development, not destined for future arising. Which five? The hindrance of sensual desire is destroyed at the root, made like a palmyra stump deprived of the conditions of development, not destined for future arising. The hindrance of ill will… The hindrance of sloth & drowsiness… The hindrance of restlessness & anxiety… The hindrance of uncertainty is destroyed at the root, made like a palmyra stump deprived of the conditions of development, not destined for future arising. Those monks, Mahānāma, who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: In them these five hindrances are destroyed at the root, made like a palmyra stump deprived of the conditions of development, not destined for future arising.

“And by the following sequence it may also be known how a Tathāgata’s dwelling is one thing, and the dwelling of one in training is something else.

“There was one time, friend Mahānāma when the Blessed One was staying in Icchānaṅgala in the Icchānaṅgala forest grove. There he addressed the monks: ‘Monks, I wish to go into seclusion for three months. I am not to be approached by anyone at all except for the one who brings almsfood.’

“‘As you say, lord,’ the monks responded to him. And no one approached the Blessed One except for the one who brought almsfood.

“Then the Blessed One, having emerged from seclusion after the passing of three months, addressed the monks: ‘Monks, if wanderers of other sects ask you, “By means of what dwelling, friends, did Gotama the contemplative mostly dwell during the rains residence?”: You, thus asked, should answer them in this way: “It was by means of the concentration of mindfulness of breathing that the Blessed One mostly dwelled.”’

“‘There is the case, monks, where mindful[3] I breathe in; mindful I breathe out.

“‘[1] Breathing in long, I discern, “I am breathing in long”; or breathing out long, I discern, “I am breathing out long.” [2] Or breathing in short, I discern, “I am breathing in short”; or breathing out short, I discern, “I am breathing out short.” [3] I discern,[4] “I will breathe in sensitive to the entire body.” I discern, “I will breathe out sensitive to the entire body.” [4] I discern, “I will breathe in calming bodily fabrication [in-&-out breathing].” I discern, “I will breathe out calming bodily fabrication.”

“‘[5] I discern, “I will breathe in sensitive to rapture.” I discern, “I will breathe out sensitive to rapture.” [6] I discern, “I will breathe in sensitive to pleasure.” I discern, “I will breathe out sensitive to pleasure.” [7] I discern, “I will breathe in sensitive to mental fabrication [feeling & perception].” I discern, “I will breathe out sensitive to mental fabrication.” [8] I discern, “I will breathe in calming mental fabrication.” I discern, “I will breathe out calming mental fabrication.”

“‘[9] I discern, “I will breathe in sensitive to the mind.” I discern, “I will breathe out sensitive to the mind.” [10] I discern, “I will breathe in gladdening the mind.” I discern, “I will breathe out gladdening the mind.” [11] I discern, “I will breathe in concentrating the mind.” I discern, “I will breathe out concentrating the mind.” [12] I discern, “I will breathe in releasing the mind.” I discern, “I will breathe out releasing the mind.”

“‘[13] I discern, “I will breathe in focusing on inconstancy.” I discern, “I will breathe out focusing on inconstancy.” [14] I discern, “I will breathe in focusing on dispassion [lit: fading].” I discern, “I will breathe out focusing on dispassion.” [15] I discern, “I will breathe in focusing on cessation.” I discern, “I will breathe out focusing on cessation.” [16] I discern, “I will breathe in focusing on relinquishment.” I discern, “I will breathe out focusing on relinquishment.”

“‘For whatever one rightly speaking would call, “a noble dwelling,” “a brahmā dwelling,” “a Tathāgata dwelling,” it would be the concentration of mindfulness of breathing that he, speaking rightly, would call, “a noble dwelling,” “a brahmā dwelling,” “a Tathāgata dwelling.”

“‘Those monks who are learners, who have yet to attain their hearts’ aspiration, who dwell resolved on the unexcelled safety from bondage: When the concentration of mindfulness of breathing is developed & pursued by them, it leads to the ending of the effluents.

“‘Those monks who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: When the concentration of mindfulness of breathing is developed & pursued by them, it leads to a pleasant abiding here-&-now and to mindfulness & alertness.

“‘For whatever one rightly speaking would call, “a noble dwelling,” “a brahmā dwelling,” “a Tathāgata dwelling,” it would be the concentration of mindfulness of breathing that he, speaking rightly, would call, “a noble dwelling,” “a brahmā dwelling,” “a Tathāgata dwelling.”’

“It’s by this sequence, friend Mahānāma, that it may be known how a Tathāgata’s dwelling is one thing, and the dwelling of one in training is something else.”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he asked the Blessed One, “Is there one quality that, when developed & pursued, brings four qualities to completion? And four qualities that, when developed & pursued, bring seven qualities to completion? And seven qualities that, when developed & pursued, bring two qualities to completion?”

“Yes, Ānanda, there is one quality that, when developed & pursued, brings four qualities to completion; and four qualities that, when developed & pursued, bring seven qualities to completion; and seven qualities that, when developed & pursued, bring two qualities to completion. And what is the one quality that, when developed & pursued, brings four qualities to completion? What are the four qualities that, when developed & pursued, bring seven qualities to completion? What are the seven qualities that, when developed & pursued, bring two qualities to completion?

“Concentration through mindfulness of in-&-out breathing, when developed & pursued, brings the four establishings of mindfulness to completion. The four establishings of mindfulness, when developed & pursued, bring the seven factors for awakening to completion. The seven factors for awakening, when developed & pursued, bring clear knowing & release to completion.

“Now how does a monk develop & pursue concentration through mindfulness of in-&-out breathing so that it brings the four establishings of mindfulness to completion?

“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [or: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“[1] On whatever occasion a monk breathing in long discerns, ‘I am breathing in long’; or breathing out long, discerns, ‘I am breathing out long’; or breathing in short, discerns, ‘I am breathing in short’; or breathing out short, discerns, ‘I am breathing out short’; trains himself, ‘I will breathe in…&… out sensitive to the entire body’; trains himself, ‘I will breathe in…&…out calming bodily fabrication’: On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. I tell you, Ānanda, that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“[2] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to rapture’; trains himself, ‘I will breathe in…&…out sensitive to pleasure’; trains himself, ‘I will breathe in…&…out sensitive to mental fabrication’; trains himself, ‘I will breathe in…&…out calming mental fabrication’: On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. I tell you, Ānanda, that this—careful attention to in-&-out breaths — is classed as a feeling among feelings,[41] which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“[3] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to the mind’; trains himself, ‘I will breathe in…&…out gladdening the mind’; trains himself, ‘I will breathe in…&…out steadying the mind’; trains himself, ‘I will breathe in…&…out releasing the mind’: On that occasion the monk remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. I don’t say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“[4] On whatever occasion a monk trains himself, ‘I will breathe in…&…out focusing on inconstancy’; trains himself, ‘I will breathe in…&…out focusing on dispassion’; trains himself, ‘I will breathe in…&…out focusing on cessation’; trains himself, ‘I will breathe in…&…out focusing on relinquishing’: On that occasion the monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

“This is how concentration through mindfulness of in-&-out breathing, when developed & pursued, brings the four establishings of mindfulness to their culmination.

“And how are the four establishings of mindfulness developed & pursued so that the seven factors for awakening come to completion?

“[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[4] In one whose persistence is aroused, a rapture not of the flesh arises. When a rapture not of the flesh arises in one whose persistence is aroused, then rapture as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[5] For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then calm as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“[7] He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.

“This is how the four establishings of mindfulness, when developed & pursued, lead to the culmination of the seven factors for awakening.

“And how are the seven factors for awakening developed & pursued so as to lead to the culmination of clear knowing & release? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in relinquishment.

“This is how the seven factors for awakening, when developed & pursued, lead to the culmination of clear knowing & release.”

That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Near Sāvatthī. There the Blessed One said, “Monks, even though a wheel-turning emperor, having exercised sovereign lordship over the four continents, on the break-up of the body, after death, reappears in the good destination, a heavenly world, in the company of the Devas of the Thirty-three, and enjoys himself there in the Nandana grove, surrounded by a consort of nymphs, supplied and endowed with the five strings of heavenly sensual pleasure, still — because he is not endowed with four qualities — he is not freed from (the possibility of going to) hell, not freed from the animal womb, not freed from the realm of hungry ghosts, not freed from the plane of deprivation, the bad destinations, the lower realms.

“And even though a disciple of the noble ones lives off lumps of alms food and wears rag-robes, still — because he is endowed with four qualities — he is freed from hell, freed from the animal womb, freed from the realm of hungry ghosts, freed from the plane of deprivation, the bad destinations, the lower realms.

“And what are the four? There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types[1] — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“He/she is endowed with these four qualities.[2]

“And between the gaining of the four continents and the gaining of these four qualities, the gaining of the four continents is not equal to one sixteenth of the gaining of these four qualities.”[3]

Then Ven. Sāriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “‘A factor for stream entry, a factor for stream entry’: This it is said. And what, Sāriputta, is a factor for stream entry?”

“Association with people of integrity, lord, is a factor for stream entry.[42(b)] Listening to the True Dhamma is a factor for stream entry.[42] Appropriate attention is a factor for stream entry.[43] Practice in accordance with the Dhamma is a factor for stream entry.”[44]

“Excellent, Sariputta! Excellent! Association with people of integrity is a factor for stream entry. Listening to the True Dhamma is a factor for stream entry. Appropriate attention is a factor for stream entry. Practice in accordance with the Dhamma is a factor for stream entry.

“Sāriputta, ‘The stream, the stream’: Thus it is said. And what, Sāriputta, is the stream?”

“This noble eightfold path, lord, is the stream: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”[45]

“Excellent, Sariputta! Excellent! This noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the stream.

“Sāriputta, ‘A streamwinner, a streamwinner’: Thus it is said. And what, Sāriputta, is a streamwinner?”

“Anyone endowed with this noble eightfold path, lord, is a streamwinner.”

“Excellent, Sariputta! Excellent! Anyone endowed with this noble eightfold path is a streamwinner.”

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a brahman village named Bamboo Gate.

Then the brahman householders of Bamboo Gate heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large Saṅgha of monks — has arrived at Bamboo Gate. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known — having realized it through direct knowledge — this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So the brahman householders of Bamboo Gate went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they were sitting there, the brahman householders of Bamboo Gate said to the Blessed One, “Master Gotama, we have wishes, desires, & aims like these: May we live at home crowded with children! May we experience Kāsi sandalwood! May we wear garlands, scents, & cosmetics! May we enjoy gold & silver! And with the breakup of the body, after death, may we reappear in a good destination, a heavenly world! May Master Gotama teach the Dhamma to us who have wishes, desires, & aims like these, so that we may live at home crowded with children, we may experience Kāsi sandalwood, we may wear garlands, scents, & cosmetics, we may enjoy gold & silver, and with the breakup of the body, after death, we may reappear in a good destination, a heavenly world!”

“Householders, I will teach you a Dhamma sequence that refers to oneself. Listen & pay close attention to it. I will speak.”

“As you say, master,” the brahman householders of Bamboo Gate responded to the Blessed One.

The Blessed One said, “And what is the Dhamma sequence that refers to oneself?

“There is the case where a disciple of the noble ones reflects thus: ‘I love life & don’t love death. I love happiness & abhor pain. Now if I — loving life & not loving death, loving happiness & abhorring pain — were to be killed, that would be displeasing & disagreeable to me. And if I were to kill another who loves life & doesn’t love death, who loves happiness & abhors pain, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from taking life, he gets others to refrain from taking life, and he speaks in praise of refraining from taking life. In this way, his bodily behavior is pure in three ways.[46]

“Further, he reflects thus: ‘If someone, by way of theft, were to take from me what I haven’t given, that would be displeasing & disagreeable to me. And if I, by way of theft, were to take from another what he/she hadn’t given, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from taking, by way of theft, what hasn’t been given, he gets others to refrain from taking, by way of theft, what hasn’t been given, and he speaks in praise of refraining from taking, by way of theft, what hasn’t been given. In this way, his bodily behavior is pure in three ways.

“Further, he reflects thus: ‘If someone were to commit adultery with my wives, that would be displeasing & disagreeable to me. And if I were to commit adultery with the wives of another, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from sexual misconduct, he gets others to refrain from sexual misconduct, and he speaks in praise of refraining from sexual misconduct. In this way, his bodily behavior is pure in three ways.

“Further, he reflects thus: ‘If someone were to damage my well-being by telling a lie, that would be displeasing & disagreeable to me. And if I were to damage the well-being of another by telling a lie, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from telling lies, he gets others to refrain from telling lies, and he speaks in praise of refraining from telling lies. In this way, his verbal behavior is pure in three ways.

“Further, he reflects thus: ‘If someone were to divide me from my friends with divisive speech, that would be displeasing & disagreeable to me. And if I were to divide another from his/her friends with divisive speech, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from divisive speech, he gets others to refrain from divisive speech, and he speaks in praise of refraining from divisive speech. In this way, his verbal behavior is pure in three ways.

“Further, he reflects thus: ‘If someone were to address me with harsh speech, that would be displeasing & disagreeable to me. And if I were to address another with harsh speech, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he himself refrains from harsh speech, he gets others to refrain from harsh speech, and he speaks in praise of refraining from harsh speech. In this way, his verbal behavior is pure in three ways.

“Further, he reflects thus: ‘If someone were to address me with idle chatter, that would be displeasing & disagreeable to me. And if I were to address another with idle chatter, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he refrains from idle chatter, gets others to refrain from idle chatter, and speaks in praise of refraining from idle chatter. In this way, his verbal behavior is pure in three ways.

“He is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types[47] — they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’

“He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Now, householders, when a disciple of the noble ones is endowed with these seven good qualities and these four desirable states, then if he so desires, he himself may state about himself: ‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’”

When this was said, the brahman householders of Bamboo Gate said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.”

I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?”

“Have no fear, Mahānāma. Have no fear. Your death will not be a bad one, your demise will not be bad. If one’s mind has long been nurtured with conviction, nurtured with virtue, nurtured with learning, nurtured with relinquishment, nurtured with discernment, then when the body — endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion — is eaten by crows, vultures, hawks, dogs, hyenas, or all sorts of creatures, nevertheless the mind — long nurtured with conviction, nurtured with virtue, learning, relinquishment, & discernment — rises upward and separates out.

“Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would rise upward and separate out. In the same way, if one’s mind has long been nurtured with conviction, nurtured with virtue, nurtured with learning, nurtured with relinquishment, nurtured with discernment, then when the body… is eaten by crows, vultures, hawks, dogs, hyenas, or all sorts of creatures, nevertheless the mind… rises upward and separates out.

“Have no fear, Mahānāma. Have no fear. Your death will not be a bad one, your demise will not be bad.”

I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?”

“Have no fear, Mahānāma! Have no fear! Your death will not be a bad one, your demise will not be bad. A disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Suppose a tree were leaning toward the east, slanting toward the east, inclining toward the east. When its root is cut, which way would it fall?”

“In whichever way it was leaning, slanting, and inclining, lord.”

“In the same way, Mahānāma, a disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding.”

At Kapilavatthu. Then Mahānāma the Sakyan went to Godha the Sakyan and, on arrival, said to him, “Godha, endowed with how many qualities do you understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening?”

“Endowed with three qualities, Mahānāma, I understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Which three?

“There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’

“Endowed with these three qualities, Mahānāma, I understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening.

“But what about you, Mahānāma? Endowed with how many qualities do you understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening?”

“Endowed with four qualities, Godha, I understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Which four?

“There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One… verified confidence in the Dhamma… verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… the incomparable field of merit for the world.’

“He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Endowed with these four qualities, Godha, I understand an individual to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening.”

“Wait, Mahānāma. Wait. The Blessed One is the one who would know whether (the stream-winner) is or isn’t endowed with these qualities.”

“Then come, Godha. Let’s go to the Blessed One and, on arrival, inform him of this matter.”

So Mahānāma the Sakyan and Godha the Sakyan went to the Blessed One and, on arrival, bowed down to him and sat to one side. As they were sitting there, Mahānāma the Sakyan said to the Blessed One [and here he recounted the entirety of his conversation with Godha the Sakyan].

“There is the case, lord, where a certain Dhamma issue might arise, with the Blessed One on one side and with the Saṅgha of monks on the other side. Whichever side the Blessed One would be on, that’s the side where I would be. May the Blessed One remember me as one with such confidence.

“There is the case, lord, where a certain Dhamma issue might arise, with the Blessed One on one side and with the Saṅgha of monks & the Saṅgha of nuns on the other side. Whichever side the Blessed One would be on, that’s the side where I would be. May the Blessed One remember me as one with such confidence.

“There is the case, lord, where a certain Dhamma issue might arise, with the Blessed One on one side and with the Saṅgha of monks, the Saṅgha of nuns, & the male lay followers on the other side. Whichever side the Blessed One would be on, that’s the side where I would be. May the Blessed One remember me as one with such confidence.

“There is the case, lord, where a certain Dhamma issue might arise, with the Blessed One on one side and with the Saṅgha of monks, the Saṅgha of nuns, the male lay followers, & the female lay followers on the other side. Whichever side the Blessed One would be on, that’s the side where I would be. May the Blessed One remember me as one with such confidence.

“There is the case, lord, where a certain Dhamma issue might arise, with the Blessed One on one side and with the Saṅgha of monks, the Saṅgha of nuns, the male lay followers, the female lay followers, & the cosmos with its devas, Māras, & Brahmās, its generation with its contemplatives & brahmans, its royalty & commonfolk on the other side. Whichever side the Blessed One would be on, that’s the side where I would be. May the Blessed One remember me as one with such confidence.”

[The Blessed One said:] “When he speaks in this way, Godha, what do you have to say about Mahānāma the Sakyan?”

“When he speaks in this way, lord, I have nothing to say about Mahānāma the Sakyan except that (he is) admirable & skillful.”[48]

At Kapilavatthu. Now, on that occasion Sarakāni the Sakyan had died and was declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Then a number of Sakyans, having met & assembled, were indignant, annoyed, & complained, “Isn’t it amazing, good sirs! Isn’t it astounding! Now who here won’t be a stream-winner, in as much as Sarakāni the Sakyan, having died, has been declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening? Sarakāni the Sakyan was one who was incomplete in doing the training!”[49]

Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, lord, when Sarakāni the Sakyan had died, he was declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Then a number of Sakyans, having met & assembled, were indignant, annoyed, & complained, ‘Isn’t it amazing, good sirs! Isn’t it astounding! Now who here won’t be a stream-winner, in as much as Sarakāni the Sakyan, having died, has been declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening? Sarakāni the Sakyan was one who was incomplete in doing the training!’”

“Mahānāma, any lay follower who has, for a long time, gone for refuge in the Awakened One, gone for refuge in the Dhamma, gone for refuge in the Saṅgha: How could he or she go to the lower realms?[50] For if one speaking rightly were to say of anyone, ‘He was a lay follower who had, for a long time, gone for refuge in the Awakened One, gone for refuge in the Dhamma, gone for refuge in the Saṅgha,’ it would be of Sarakāni the Sakyan that, speaking rightly, one would say that. Sarakāni the Sakyan was a lay follower who had, for a long time, gone for refuge in the Buddha, gone for refuge in the Dhamma, gone for refuge in the Saṅgha. How could he go to the lower realms?

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is absolutely devoted to and fully confident in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He is absolutely devoted to and fully confident in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’

“He is one of joyous discernment, swift discernment, and endowed with release. With the ending of effluents, he dwells in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. This individual, Mahānāma, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the Saṅgha…

“He is one of joyous discernment, swift discernment, but not endowed with release. With the ending of the five lower fetters, he is one unbound in between or one unbound on arrival (in a Pure Abode) or one unbound without fabrication (of exertion) or one unbound with fabrication (of exertion) or one going upstream to the Peerless [the Akaniṭṭha heaven, the highest of the Pure Abodes].[51] This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. With the ending of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner who—on returning only once more to this world — will put an end to stress. This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. With the ending of (the first) three fetters, he is a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is not absolutely devoted to or fully confident in the Awakened One… the Dhamma… the Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. But he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. He has accepted the dhammas proclaimed by the Tathāgata after scrutinizing them with a measure of discernment. This individual, Mahānāma, is one who does not go to hell, does not go to the animal womb, does not go to the state of the hungry ghosts, does not go to planes of deprivation, the bad destinations, & the lower realms.[52]

“There is the case, Mahānāma, where a certain individual is not absolutely devoted to or fully confident in the Awakened One… the Dhamma… the Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. But he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. He has a measure of conviction in and a measure of love for the Tathāgata. This individual, Mahānāma, is one who does not go to hell, does not go to the animal womb, does not go to the state of the hungry ghosts, does not go to planes of deprivation, the bad destinations, & the lower realms.[53]

“Suppose, Mahānama, that there were a poor field with poor soil and with stumps not removed, with seeds that were broken, rotten, damaged by wind & sun, infertile, not well planted; and the sky would not send rain at the right time. Would those seeds exhibit growth, increase, & proliferation?”

“No, lord.”

“In the same way, Mahānāma, there is the case where a Dhamma is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. That, I tell you, is like the poor field. And there a disciple dwells practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma. That, I tell you, is like the poor seed.

“Now, suppose, Mahānama, that there were a good field with good soil and with stumps well removed, with seeds that were not broken, not rotten, not damaged by wind & sun, fertile, well planted; and the sky would send rain at the right time. Would those seeds exhibit growth, increase, & proliferation?”

“Yes, lord.”

“In the same way, Mahānāma, there is the case where a Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. That, I tell you, is like the good field. And there a disciple dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma. That, I tell you, is like the good seed.

“And how much more, then, Sarakāni the Sakyan? Sarakāni the Sakyan, at the time of death, was one who was complete in doing of the training.”

At Sāvatthī. Now, on that occasion Anāthapiṇḍika the householder was diseased, in pain, severely ill. Then he said to one of his men, “Come, my good man. Go to Ven. Sāriputta and, on arrival, pay homage to his feet with your head in my name and say ‘Venerable sir, Anāthapiṇḍika the householder is diseased, in pain, severely ill. He pays homage with his head to your feet.’ Then say: ‘It would be good if Ven. Sāriputta would visit Anāthapiṇḍika’s home, out of sympathy for him.’”

Responding, “As you say, lord,” to Anāthapiṇḍika the householder, the man went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said, “Venerable sir, Anāthapiṇḍika the householder is diseased, in pain, severely ill. He pays homage with his head to your feet.” Then he said, “It would be good if Ven. Sāriputta would visit Anāthapiṇḍika’s home, out of sympathy for him.”

Ven. Sāriputta acquiesced with silence.

Then early in the morning, Ven. Sāriputta — having adjusted his under robe and carrying his bowl & outer robe — went to Anāthapiṇḍika’s home with Ven. Ānanda as his companion. On arrival, he sat down on a seat made ready. Seated, he said to Anāthapiṇḍika: “I hope you are getting better, householder. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, venerable sir. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Householder, you don’t have the type of suspicion[54] of the Buddha endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have verified confidence in the Buddha: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ As you see that verified confidence in the Buddha in yourself, your pains may immediately grow calm.

“Householder, you don’t have the type of suspicion of the Dhamma endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ As you see that verified confidence in the Dhamma in yourself, your pains may immediately grow calm.

“Householder, you don’t have the type of suspicion of the Saṅgha endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types[55] — they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ As you see that verified confidence in the Saṅgha in yourself, your pains may immediately grow calm.

“Householder, you don’t have the type of poor virtue endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have virtues appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. As you see those virtues appealing to the noble ones in yourself, your pains may immediately grow calm.

“Householder, you don’t have the type of wrong view endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have right view. As you see that right view in yourself, your pains may immediately grow calm.

“Householder, you don’t have the type of wrong resolve… wrong speech… wrong action… wrong livelihood… wrong effort… wrong mindfulness… wrong concentration… wrong knowledge… wrong release endowed with which an uninstructed run-of-the-mill person — with the breakup of the body, after death — re-appears in a plane of deprivation, a bad destination, a lower realm, hell. You have right release.[56] As you see that right release in yourself, your pains may immediately grow calm.”

Then Anāthapiṇḍika’s pains immediately grew calm. So he served Ven. Sāriputta & Ven. Ānanda from his very own dish. Then, when Ven. Sāriputta had finished his meal and had rinsed his bowl & hands, Anāthapiṇḍika the householder, taking a low seat, sat to one side. As he was sitting there, Ven. Sāriputta gave his approval with these verses:

Then Ven. Sāriputta, having given his approval to Anāthapiṇḍika the householder, got up from his seat and left.

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Well, now, Ānanda, where are you coming from in the middle of the day?”

“Lord, Anāthapiṇḍika the householder was instructed by Ven. Sāriputta with this & this instruction.”

“Sāriputta is wise, Ānanda, & greatly discerning, in that he analyzes the four factors of stream entry into ten implications.”

At Sāvatthī. Now, on that occasion Anāthapiṇḍika the householder was diseased, in pain, severely ill. Then he said to one of his men, “Come, my good man. Go to Ven. Ānanda and, on arrival, pay homage to his feet with your head in my name and say ‘Venerable sir, Anāthapiṇḍika the householder is diseased, in pain, severely ill. He pays homage with his head to your feet.’ Then say: ‘It would be good if Ven. Ānanda would visit Anāthapiṇḍika’s home, out of sympathy for him.’”

Responding, “As you say, lord,” to Anāthapiṇḍika the householder, the man went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said, “Venerable sir, Anāthapiṇḍika the householder is diseased, in pain, severely ill. He pays homage with his head to your feet.” Then he said, “It would be good if Ven. Ānanda would visit Anāthapiṇḍika’s home, out of sympathy for him.”

Ven. Ānanda acquiesced with silence.

Then early in the morning, Ven. Ānanda — having adjusted his under robe and carrying his bowl & outer robe — went Anāthapiṇḍika’s home. On arrival, he sat down on a seat made ready. Seated, he said to Anāthapiṇḍika: “I hope you are getting better, householder. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, venerable sir. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Householder, for an uninstructed run-of-the-mill person endowed with four qualities, there is dread, there is alarm, there is fear of death as it relates to the next life. Which four?

“There is the case where an uninstructed run-of-the-mill person is endowed with suspicion of the Buddha. As he sees that suspicion of the Buddha within himself, there is dread, there is alarm, there is fear of death as it relates to the next life.

“Further, the uninstructed run-of-the-mill person is endowed with suspicion of the Dhamma. As he sees that suspicion of the Dhamma within himself, there is dread, there is alarm, there is fear of death as it relates to the next life.

“Further, the uninstructed run-of-the-mill person is endowed with suspicion of the Saṅgha. As he sees that suspicion of the Saṅgha within himself, there is dread, there is alarm, there is fear of death as it relates to the next life.

“Further, the uninstructed run-of-the-mill person is endowed with poor virtue. As he sees that poor virtue within himself, there is dread, there is alarm, there is fear of death as it relates to the next life.

“Householder, for an uninstructed run-of-the-mill person endowed with these four qualities, there is dread, there is alarm, there is fear of death as it relates to the next life.

“Now, for an instructed disciple of the noble ones endowed with four qualities, there is no dread, there is no alarm, there is no fear of death as it relates to the next life.[58] Which four?

“There is the case where an instructed disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“Further, the disciple of the noble ones is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“Further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types[59] — they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’

“Further, the disciple of the noble ones is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Householder, for an instructed disciple of the noble ones person endowed with these four qualities, there is no dread, there is no alarm, there is no fear of death as it relates to the next life.”

“I have no fear, venerable Ānanda. Why should I be afraid?[60] I am endowed with verified confidence in the Buddha… the Dhamma… and the Saṅgha.… And as for the training rules appropriate for the laity taught by the Blessed One, I don’t see in myself any that have been broken.”

“This is a gain for you, householder, a great gain. You have declared the fruit of stream-entry.”

On one occasion the Blessed One was staying near Vesālī in the Gabled Hall in the Great Forest. Then Nandaka, the chief minister of the Licchavis, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “Nandaka, a disciple of the noble ones endowed with four qualities is a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“A disciple of the noble ones endowed with these four qualities is a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening.

“And further, a disciple of the noble ones endowed with these four qualities is linked with long life, human or divine; is linked with beauty, human or divine; is linked with happiness, human or divine; is linked with status, human or divine; is linked with influence, human or divine.

“I tell you this, Nandaka, not having heard it from any other contemplative or brahman. Instead, I tell you this having known, seen, and realized it for myself.”

When this was said, a certain man said to Nandaka, the chief minister of the Licchavis, “It is now time for your bath, sir.”

[Nandaka responded,] “Enough, I say, with this external bath. I am satisfied with this internal bath: confidence in the Blessed One.”

“Monks, there are these four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This is the first bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ This is the second bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ This is the third bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. This is the fourth bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“These are four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss.”

“Monks, there are these four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One.… This is the first bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma.… This is the second bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha.… This is the third bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones lives at home with an awareness cleansed of the stain of stinginess, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is the fourth bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“These are four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss.”

“Monks, there are these four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One.… This is the first bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma.… This is the second bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha.… This is the third bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“And further, the disciple of the noble ones is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fourth bonanza of merit, bonanza of skillfulness, nourishment of bliss.

“These are four bonanzas of merit, bonanzas of skillfulness, nourishments of bliss.”

On one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Nandiya the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, the disciple of the noble ones in whom the factors of stream entry are altogether & in every way lacking: Is he called a disciple of the noble ones who lives heedlessly?”

“Nandiya, the person in whom the factors of stream entry are altogether & in every way lacking I call an outsider, one who stands in the faction of the run-of-the-mill. But as to how a disciple of the noble ones dwells in heedlessness and dwells in heedfulness, listen well and pay attention, I will speak.”

“As you say, lord,” Nandiya the Sakyan responded to the Blessed One.

The Blessed One said, “And how, Nandiya, does a disciple of the noble ones dwell in heedlessness? There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Content with that verified confidence in the Awakened One, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become concentrated. When the mind is unconcentrated, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ Content with that verified confidence in the Dhamma, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ Content with that verified confidence in the Saṅgha, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. Content with those virtues appealing to the noble ones, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“This is how a disciple of the noble ones dwells in heedlessness.

“And how, Nandiya, does a disciple of the noble ones dwell in heedfulness? There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One.… Not content with that verified confidence in the Awakened One, he exerts himself further in solitude by day & seclusion by night. For him, dwelling thus heedfully, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma.… verified confidence in the Saṅgha… virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. Not content with those virtues appealing to the noble ones, he exerts himself further in solitude by day & seclusion by night. For him, dwelling thus heedfully, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“This is how a disciple of the noble ones dwells in heedfulness.”

On one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time many monks were at work making robes for the Blessed One, (thinking,) “When the robes are finished, at the end of the three months, the Blessed One will set out wandering.”

Mahānāma the Sakyan heard that many monks were at work making robes for the Blessed One, (thinking,) “When the robes are finished, at the end of the three months, the Blessed One will set out wandering.” So he approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “I have heard that many monks are at work making robes for the Blessed One, (thinking,) ‘When the robes are finished, at the end of the three months, the Blessed One will set out wandering.’ But I haven’t heard in the Blessed One’s presence, haven’t learned in the Blessed One’s presence, how a discerning lay follower who is diseased, in pain, severely ill should be instructed by (another) discerning lay follower.”

“Mahānāma, a discerning lay follower[61] who is diseased, in pain, severely ill should be reassured by another discerning lay follower with four reassurances: ‘Be reassured, friend, that you are endowed with verified confidence in the Awakened One: “Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.”

“‘Be reassured, friend, that you have verified confidence in the Dhamma: “The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.”

“‘Be reassured, friend, that you have verified confidence in the Saṅgha: “The Saṅgha of the Blessed One's disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four pairs, the eight individuals — they are the Saṅgha of the Blessed One's disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.”

“‘Be reassured, friend, that you have virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.’

“Mahānāma, when a discerning lay follower who is diseased, in pain, severely ill has been reassured by another discerning lay follower with these four reassurances, he should be asked: ‘Friend, are you concerned for your mother & father?’ If he should say, ‘I am concerned for my mother & father,’ he should be told, ‘You, my dear friend, are subject to death. If you feel concern for your mother & father, you’re still going to die. If you don’t feel concern for your mother & father, you’re still going to die. It would be good if you abandoned concern for your mother & father.’

“If he should say, ‘My concern for my mother & father has been abandoned,’ he should be asked, ‘Friend, are you concerned for your wife & children?’ If he should say, ‘I am concerned for my wife & children,’ he should be told, ‘You, my dear friend, are subject to death. If you feel concern for your wife & children, you’re still going to die. If you don’t feel concern for your wife & children, you’re still going to die. It would be good if you abandoned concern for your wife & children.’

“If he should say, ‘My concern for my wife & children has been abandoned,’ he should be asked, ‘Friend, are you concerned for the five strings of human sensuality?’ If he should say, ‘I am concerned for the five strings of human sensuality,’ he should be told, ‘Friend, divine sensual pleasures are more splendid & more refined than human sensual pleasures. It would be good if, having raised your mind above human sensual pleasures, you set it on the Devas of the Four Great Kings.’

“If he should say, ‘My mind is raised above human sensual pleasures and is set on the Devas of the Four Great Kings,’ he should be told, ‘Friend, the Devas of the Thirty-three are more splendid & more refined than the Devas of the Four Great Kings. It would be good if, having raised your mind above the Devas of the Four Great Kings, you set it on the Devas of the Thirty-three.’

“If he should say, ‘My mind is raised above the Devas of the Four Great Kings and is set on the Devas of the Thirty-three,’ he should be told, ‘Friend, the Devas of the Hours are more splendid & more refined than the Devas of the Thirty-three. It would be good if, having raised your mind above the Devas of the Thirty-three, you set it on the Devas of the Hours.’

“If he should say, ‘My mind is raised above the Devas of the Thirty-three and is set on the Devas of the Hours,’ he should be told, ‘Friend, the Contented Devas are more splendid & more refined than the Devas of the Hours… the Devas Delighting in Creation are more splendid & more refined than the Contented Devas… the Devas [Muses?] Wielding Power over the Creations of Others are more splendid & more refined than the Devas Delighting in Creation… the Brahmā world is more splendid and more refined than the Devas Wielding Power over the Creations of Others. It would be good if, having raised your mind above the Devas Wielding Power over the Creations of Others, you set it on the Brahmā world.’

“If he should say, ‘My mind is raised above the Devas Wielding Power over the Creations of Others and is set on the Brahmā world,’ he should be told, ‘Friend, even the Brahmā world is inconstant, impermanent, included in self-identity. It would be good if, having raised your mind above the Brahmā world, you brought it to the cessation of self-identity.’

“If he should say, ‘My mind is raised above the Brahmā world and is brought to the cessation of self-identity,’ then, I tell you, Mahānāma, there is no difference — in terms of release — between the release of that lay follower whose mind is released and the release of a monk whose mind is released.”

“Develop concentration, monks. A concentrated monk discerns in line with what has come into being. And what does he discern in line with what has come into being?

“He discerns, ‘This is stress.’ He discerns, ‘This is the origination of stress.’ He discerns, ‘This is the cessation of stress.’ He discerns, ‘This is the path of practice leading to the cessation of stress.’

“Develop concentration, monks. A concentrated monk discerns in line with what has come into being.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Take on the duty of seclusion, monks. A secluded monk discerns in line with what has come into being. And what does he discern in line with what has come into being?

“He discerns, ‘This is stress.’ He discerns, ‘This is the origination of stress.’ He discerns, ‘This is the cessation of stress.’ He discerns, ‘This is the path of practice leading to the cessation of stress.’

“Take on the duty of seclusion, monks. A secluded monk discerns in line with what has come into being.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

I have heard that on one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. There he addressed the group of five monks:

“There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure in connection with sensuality: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathāgata — producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding.

“And what is the middle way realized by the Tathāgata that — producing vision, producing knowledge — leads to stilling, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that — producing vision, producing knowledge — leads to stilling, to direct knowledge, to self-awakening, to unbinding.

“Now this, monks, is the noble truth of stress[62]: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.[63]

“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming.[64]

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.[65]

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress’ … ‘This noble truth of stress is to be comprehended’ … ‘This noble truth of stress has been comprehended.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress’ … ‘This noble truth of the origination of stress is to be abandoned’[66] … ‘This noble truth of the origination of stress has been abandoned.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress’ … ‘This noble truth of the cessation of stress is to be realized’ … ‘This noble truth of the cessation of stress has been realized.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress’ … ‘This noble truth of the way of practice leading to the cessation of stress is to be developed’ … ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’[67]

“And, monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths7 as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. But as soon as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked[68] is my release. This is the last birth. There is now no further becoming.’”

That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “Near Vārāṇasī, in the Deer Park at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā, or anyone at all in the cosmos.” On hearing the earth devas’ cry, the Devas of the Four Great Kings took up the cry… the Devas of the Thirty-three… the Devas of the Hours… the Contented Devas… the Devas Delighting in Creation … the Devas [Muses?] Wielding Power over the Creations of Others… the Devas of Brahmā’s Retinue took up the cry: “Near Vārāṇasī, in the Deer Park at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā, or anyone at all in the cosmos.”

So in that moment, that instant, the cry shot right up to the Brahmā worlds. And this ten-thousand-fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” And that is how Ven. Kondañña acquired the name Añña-Kondañña—Kondañña who knows.

“Monks, these four things are real, not unreal, without alteration. Which four?

“‘This is stress,’ is real, not unreal, without alteration. ‘This is the origination of stress,’ is real, not unreal, without alteration. ‘This is the cessation of stress,’ is real, not unreal, without alteration. ‘This is the path of practice leading to the cessation of stress,’ is real, not unreal, without alteration.

“These are the four things that are real, not unreal, without alteration.

“Therefore your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, those for whom you have sympathy and who think you should be listened to — whether friends or companions, relatives or kinsmen: Those you should rouse, direct, & establish for the sake of breaking through to the four noble truths as they have come to be. To which four? To the noble truth of stress, to the noble truth of the origination of stress, to the noble truth of the cessation of stress, & to the noble truth of the path of practice leading to the cessation of stress.

“Those for whom you have sympathy and who think you should be listened to — whether friends or companions, relatives or kinsmen: Those you should rouse, direct, & establish for the sake of breaking through to these four noble truths as they have come to be.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, there are these four noble truths. Which four? The noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, & the noble truth of the path of practice leading to the cessation of stress.

“These four noble truths are real, not unreal, with no alteration. That is why they are called ‘noble truths.’[70]

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, there are these four noble truths. Which four? The noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, & the noble truth of the path of practice leading to the cessation of stress.

“In this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk, the Tathāgata is the noble one. That is why they are called ‘noble truths.’

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

On one occasion a larger number of elder monks were staying among the Cetiyas at Sahajani [Sahajati]. And on that occasion a large number of elder monks, after the meal, on returning from their alms round, were sitting gathered together in a pavilion when this discussion arose: “Is it the case that whoever sees stress also sees the origination of stress, the cessation of stress, & the path of practice leading to the cessation of stress?”

When this was said, Ven. Gavampati the Elder said, “Face to face with the Blessed One did I hear this, friends, face to face did I receive it: ‘Monks, whoever sees stress also sees the origination of stress, the cessation of stress, & the path of practice leading to the cessation of stress.

“‘Whoever sees the origination of stress also sees stress, the cessation of stress, & the path of practice leading to the cessation of stress.

“‘Whoever sees the cessation of stress also sees stress, the origination of stress, & the path of practice leading to the cessation of stress.

“‘Whoever sees the path of practice leading to the cessation of stress also sees stress, the origination of stress, & the cessation of stress.’”

Once the Blessed One was staying near Kosambī in the Siṁsapā forest. Then, picking up a few Siṁsapā leaves with his hand, he asked the monks, “What do you think, monks? Which are more numerous, the few Siṁsapā leaves in my hand or those overhead in the Siṁsapā forest?”

“The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the forest are far more numerous.”

“In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous (than what I have taught). And why haven’t I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. That is why I haven’t taught them.

“And what have I taught? ‘This is stress … This is the origination of stress … This is the cessation of stress … This is the path of practice leading to the cessation of stress’: This is what I have taught. And why have I taught these things? Because they are connected with the goal, relate to the rudiments of the holy life, and lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. This is why I have taught them.

“Therefore your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, if anyone were to say, ‘Without having broken through to the noble truth of stress as it has come to be, without having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be an impossibility.

“Just as if anyone were to say, ‘Having made a basket of acacia leaves or pine needles or myrobalan leaves,[71 I will carry water or a palm fruit,’ that would be an impossibility; in the same way, if anyone were to say, ‘Without having broken through to the noble truth of stress as it has come to be, without having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be an impossibility.

“But, monks, if anyone were to say, ‘Having broken through to the noble truth of stress as it has come to be, having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be a possibility.

“Just as if anyone were to say, ‘Having made a basket of lotus leaves or kino leaves or māluva leaves,[72] I will carry water or a palm fruit,’ that would be a possibility; in the same way, if anyone were to say, ‘Having broken through to the noble truth of stress as it has come to be, having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be a possibility.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, suppose there was a man whose life span was 100 years, who would live to 100. Someone would say to him, ‘Look here, fellow. They will stab you at dawn with 100 spears, at noon with 100 spears, & again at evening with 100 spears. You, thus stabbed day after day with 300 spears, will have a lifespan of 100 years, will live to be 100, and at the end of 100 years you will realize the four noble truths that you have never realized before.’

“Monks, a person who desired his own true benefit would do well to take up (the offer). Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident for the (pain of) blows from spears, swords, & axes. Even if this (offer) were to occur, I tell you that the realization of the four noble truths would not be accompanied by pain & distress. Instead, I tell you, the realization of the four noble truths would be accompanied by pleasure & happiness.

“Which four? The noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path of practice leading to the cessation of stress.

“Therefore your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, suppose that a man were to cut down all the grass, sticks, branches, & leaves in India and to gather them into a heap. Having gathered them into a heap, he would make stakes from them, and having made stakes[73] he would impale all the large animals in the sea on large stakes, all the medium-sized animals in the sea on medium-sized stakes, & all the minute animals in the sea on minute stakes. Before he had come to the end of all the sizable animals in the sea, all the grass, sticks, branches, & leaves here in India would have been used up and exhausted. It wouldn’t be feasible for him to impale on stakes the even-more-numerous minute animals in the sea. Why is that? Because of the minuteness of their bodies. So great is the plane of deprivation.

“Freed from this great plane of deprivation is the individual consummate in view, who discerns, as it has come to be, that ‘This is stress … This is the origination of stress … This is the cessation of stress … This is the path of practice leading to the cessation of stress.’

“Therefore your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

On one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then he said to the monks, “Come, monks, let’s go to Inspiration [Paṭibhāna] Peak for the day’s abiding.”

“As you say, lord,” the monks responded.

Then the Blessed One together with a large number of monks went to Inspiration Peak. One of the monks saw the huge drop-off from Inspiration Peak and, on seeing it, said to the Blessed One, “Wow, what a huge drop-off! What a really huge drop-off![74] Is there any drop-off more huge & frightening than this?”

“There is, monk, a drop-off more huge & frightening than this.”

“And which drop-off, lord, is more huge & frightening than this?”

“Any contemplatives or brahmans who do not know, as it has come to be, that ‘This is stress’; who do not know, as it has come to be, that ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress’: They revel in fabrications leading to birth; they revel in fabrications leading to aging; they revel in fabrications leading to death; they revel in fabrications leading to sorrow, lamentation, pain, distress, & despair. Reveling in fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they fabricate fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair. Fabricating fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they drop over the drop-off of birth. They drop over the drop-off of aging… the drop-off of death… the drop-off of sorrow, lamentation, pain, distress, & despair. They are not totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are not totally released, I tell you, from suffering & stress.

“But as for any contemplatives or brahmans who do know, as it has come to be, that ‘This is stress’; who know, as it has come to be, that ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress’: They don’t revel in fabrications leading to birth; don’t revel in fabrications leading to aging; don’t revel in fabrications leading to death; don’t revel in fabrications leading to sorrow, lamentation, pain, distress, & despair. Not reveling in fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they don’t fabricate fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair. Not fabricating fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they don’t drop over the drop-off of birth. They don’t drop over the drop-off of aging, don’t drop over the drop-off of death, don’t drop over the drop-off of sorrow, lamentation, pain, distress, & despair. They are totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are totally released, I tell you, from suffering & stress.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, if anyone were to say, ‘Without having broken through to the noble truth of stress as it has come to be, without having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be an impossibility. Just as if someone were to say, ‘Without having built the lower story of a gabled building, I will put up the upper story,’ that would be an impossibility; in the same way, if anyone were to say, ‘Without having broken through to the noble truth of stress as it has come to be, without having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be an impossibility.

“If anyone were to say, ‘Having broken through to the noble truth of stress as it has come to be, having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be a possibility. Just as if someone were to say, ‘Having built the lower story of a gabled building, I will put up the upper story,’ that would be a possibility; in the same way, if anyone were to say, ‘Having broken through to the noble truth of stress as it has come to be, having broken through to the noble truth of the origination of stress… the cessation of stress… the path of practice leading to the cessation of stress, as it has come to be, I will bring about the right ending of stress,’ that would be a possibility.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

On one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then in the early morning, Ven. Ānanda, having adjusted his lower robe and taking his bowl & outer robe, went into Vesālī for alms. He saw a large number of Licchavi boys practicing archery in the stadium building. From a distance they were shooting arrows through a tiny keyhole without missing, one right after the other. On seeing this, the thought occurred to him, “How trained these Licchavi boys are, how well-trained these Licchavi boys are, in that from a distance they can shoot arrows through a tiny keyhole without missing, one right after the other!”

Then, having gone for alms in Vesālī, after his meal, returning from his alms round, Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Just now, lord, in the early morning, having adjusted my lower robe and taking my bowl & outer robe, I went into Vesālī for alms. I saw a large number of Licchavi boys practicing archery in the stadium building. From a distance they were shooting arrows through a tiny keyhole without missing, one right after the other. On seeing this, the thought occurred to me ‘How trained these Licchavi boys are, how well-trained these Licchavi boys are, in that from a distance they can shoot arrows through a tiny keyhole without missing, one right after the other!’”

“What do you think, Ānanda? Which is harder to do, harder to master — to shoot arrows through a tiny keyhole without missing, one right after the other, or to take a horsehair split into seven strands and pierce tip with a tip?”[75]

“This, lord, is harder to do, harder to master — to take a horsehair split into seven strands and pierce tip with a tip.”

“And they, Ānanda, pierce what is even harder to pierce, those who pierce, as it has come to be, that ‘This is stress’; who pierce, as it has come to be, that ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress.’

“Therefore, Ānanda, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“There is, monks, an inter-cosmic [intergalactic?] void, an unrestrained darkness, a pitch-black darkness, where even the light of the sun & moon — so mighty, so powerful — doesn’t reach.”

When this was said, one of the monks said to the Blessed One, “Wow, what a great darkness! What a really great darkness! Is there any darkness greater & more frightening than that?”

“There is, monk, a darkness greater & more frightening than that.”

“And which darkness, lord, is greater & more frightening than that?”

“Any contemplatives or brahmans who do not know, as it has come to be, that ‘This is stress’; who do not know, as it has come to be, that ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress’: They revel in fabrications leading to birth; they revel in fabrications leading to aging; they revel in fabrications leading to death; they revel in fabrications leading to sorrow, lamentation, pain, distress, & despair. Reveling in fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they fabricate fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair. Fabricating fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they drop into the darkness of birth. They drop into the darkness of aging… the darkness of death… darkness of sorrow, lamentation, pain, distress, & despair. They are not totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are not totally released, I tell you, from suffering & stress.

“But as for any contemplatives or brahmans who do know, as it has come to be, that ‘This is stress’; who know, as it has come to be, that ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress’: They don’t revel in fabrications leading to birth; don’t revel in fabrications leading to aging; don’t revel in fabrications leading to death; don’t revel in fabrications leading to sorrow, lamentation, pain, distress, & despair. Not reveling in fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they don’t fabricate fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair. Not fabricating fabrications leading to birth… aging… death… sorrow, lamentation, pain, distress, & despair, they don’t drop into the darkness of birth. They don’t drop into the darkness of aging, don’t drop into the darkness of death, don’t drop into the darkness of sorrow, lamentation, pain, distress, & despair. They are totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are totally released, I tell you, from suffering & stress.

“Therefore, monks, your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

“Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west; a wind from the west would push it east. A wind from the north would push it south; a wind from the south would push it north. And suppose a blind sea turtle were there. It would come to the surface once every one hundred years. Now what do you think? Would that blind sea turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?”

“It would be a sheer coincidence, lord, that the blind sea turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole.”

“It’s likewise a sheer coincidence that one obtains the human state. It’s likewise a sheer coincidence that a Tathāgata, worthy & rightly self-awakened, arises in the world. It’s likewise a sheer coincidence that a Dhamma & Vinaya expounded by a Tathāgata appears in the world. Now, this human state has been obtained. A Tathāgata, worthy & rightly self-awakened, has arisen in the world. A Dhamma & Vinaya expounded by a Tathāgata appears in the world.

“Therefore your duty is the contemplation, ‘This is stress … This is the origination of stress … This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in hell.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among devas. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among human beings. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”