Important Suttas:

Mahāassapurasutta

Thus have I heard: At one time the Blessed One was dwelling in the Anga country, in a town of the Angas named Assapura.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

People recognize you as ascetics, disciples. When asked who are you? you claim we are ascetics. Therefore for those of you recognized and claiming thus, We will undertake and practice those Dhammas that make one an ascetic and a Brahmin, so that our recognition and claim may be true and accurate.

And for those from whom we accept robes, almsfood, lodging, and medicinal requisites, our use of them will bring great fruit and benefit, and our going forth will not be in vain but fruitful and beneficial. Thus should you train.

And what are the Dhammas that make one an ascetic and a Brahmin? We will be endowed with moral shame and fear of wrongdoing. Thus should you train.

But it might be that you think: We are endowed with moral shame, our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our bodily conduct will be pure, open, clear, and restrained. And by being endowed with such pure bodily conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our verbal conduct will be pure, open, clear, and restrained. And by being endowed with such pure verbal conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our livelihood will be pure, open, clear, and restrained. And by being endowed with such pure livelihood, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? We will guard the doors of our sense faculties; upon seeing a form with the eye, we will not grasp at its signs or features. Since if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us.

While dwelling, if covetousness and displeasure, evil unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.

Upon hearing a sound with the ear…

Upon smelling an odor with the nose…

Upon tasting a flavor with the tongue…

Upon touching a tangible with the body…

Upon cognizing a mental object with the mind, not grasping at signs or features.

Because if the mind faculty is unrestrained, bad unwholesome states of covetousness and displeasure might invade one, for its restraint, we will undertake practice, we will guard the mind faculty, we will enter upon restraint of the mind faculty. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be moderate in eating, reflecting wisely we will consume food, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for pursuit of the holy life, thinking thus: I will terminate old feelings without arousing new feelings and I will be healthy and blameless and will live in comfort.

Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating;

enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states.

In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states.

In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, after setting our minds to the idea of waking up.

In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be endowed with mindfulness and unobstructed awareness, unobstructed awareness when going forward and returning, unobstructed awareness when looking ahead and looking away, unobstructed awareness when flexing and extending limbs, unobstructed awareness when wearing robes and carrying the outer robe and bowl, unobstructed awareness when eating, drinking, consuming food, and tasting, unobstructed awareness when defecating and urinating, unobstructed awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, we are equipped with mindfulness and full awareness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done. And what is more to be done?

Here a disciple frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove...

He sits down cross-legged after his meal, having returned from his alms round, setting his body erect and establishing mindfulness in the body. He lives with a mind free from covetousness for the world, cleansing his mind of covetousness; free from ill-will and harm, compassionate for the welfare of all living beings, cleansing his mind of ill-will; free from sloth and torpor, alert and mindful, cleansing his mind of sloth and torpor; free from restlessness and remorse, calm in mind, cleansing his mind of restlessness and remorse; free from doubt, having crossed over doubt, confident in skillful qualities, cleansing his mind of doubt.

Just as a person would take a loan for a venture, and the venture succeeds, he would then repay his old debts and still have surplus for supporting his family, thinking, I took a loan for a venture, it succeeded, I repaid my debts and have surplus for my family, and he would be joyful and happy.

Similarly, a sick person, suffering and severely ill, unable to eat and lacking strength, later recovers, can eat and regains strength, thinking, I was sick, suffering, unable to eat, now I am recovered, can eat, and have regained strength, and he would be joyful and happy.

Just as a person imprisoned would later be released safely without loss of property, thinking, I was imprisoned, now I am released safely without loss of property, and he would be joyful and happy.

Just as a slave would later be freed, becoming independent and free to go where he wishes, thinking, I was a slave, now I am free and independent, and he would be joyful and happy. Just as a wealthy person traveling through a dangerous road would emerge safely without loss of property, thinking, I traveled through a dangerous road and emerged safely without loss of property, and he would be joyful and happy.

In the same way a disciple sees these five hindrances un-abandoned in himself as debt, sickness, imprisonment, slavery, and a dangerous road. When these five hindrances are abandoned, he sees himself as debt-free, healthy, released from prison, freed from slavery, and in a safe place.

Having abandoned these five hindrances, impurities of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

He suffuses, drenches, fills, and irradiates his body with the rapture and pleasure born of seclusion, so that there is no part of his body not suffused by the rapture and pleasure born of seclusion.

Just as a skilled bathman or his apprentice would knead water into bath powder so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not drip; in the same way, a disciple suffuses his body with the rapture and pleasure born of seclusion.

He enters and dwells in the second jhana, which is without directed thought and evaluation, has unification of awareness, and is born of concentration, filled with rapture and pleasure.

He drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.

Just as if there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would drench, steep, fill, and suffuse the lake with cool water, so that there would be no part of the whole lake not suffused with cool water.

In the same way, he drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.

Furthermore, with the fading of rapture, he dwells equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and dwells in the third jhana, of which the noble ones declare, Equanimous and mindful, he has a pleasant abiding.

He drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.

Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water might flourish while immersed in the water, without rising above it, and the cool water would drench, steep, fill, and suffuse them to their tips and roots, so that there would be no part of those lotuses not suffused with cool water.

In the same way, he drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.

Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

He sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind. Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not suffused by the white cloth. In the same way, he sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births...

Thus with their aspects and particulars, he recollects his manifold past lives. Just as if a man went from his own village to another village, and then from that village to yet another village, and then returned from that village to his own village. He would think, I went from my own village to that village; there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.

From that village, I went to that other village, and there too, I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. Now I have come back to my own village. In the same way, he recollects his manifold past lives with their aspects and particulars.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.

Just as if there were two houses with doors, and a man with good sight standing there could see people coming and going, entering and leaving. In the same way, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing.

He understands beings as they arise, whether they are low or high, in a good or bad state, according to their actions. Thus, with a concentrated mind that is pure, cleansed, without blemishes, free from defilements, soft, workable, established, and having reached imperturbability, he directs his mind towards the knowledge of the destruction of the taints.

He truly understands: This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering. He truly understands: These are the taints, This is the origin of the taints, This is the cessation of the taints, and This is the path leading to the cessation of the taints. For one who knows and sees in this way, the mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.

In the liberated one, there arises the knowledge: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Just like in a mountain pool, clear, undisturbed, and serene, where a person standing on the shore can see shells, gravel, and fish moving about or staying still.

He knows: This pool is clear, undisturbed, and serene. Here are these shells, gravel, and fish moving about or staying still. In the same way, a disciple truly understands suffering, its origin, its cessation, and the path leading to its cessation.

He knows: There is no more coming to any state of being. This is called a disciple who is a recluse, a Brahmin, a bathed one, a knower of the Vedas, a learned one, a noble one, an arahant. How does a disciple become a recluse? His evil unwholesome states that are defiling, leading to future birth, associated with distress, resulting in suffering, and leading to future old age and death, are calmed. Thus, a disciple becomes a recluse.

How does a disciple become a Brahmin? His evil unwholesome states are expelled. Thus, a disciple becomes a Brahmin. How does a disciple become a bathed one? His evil unwholesome states are washed away. Thus, a disciple becomes a bathed one.

How does a disciple become a knower of the Vedas? His evil unwholesome states are known. Thus, a disciple becomes a knower of the Vedas. How does a disciple become a learned one? His evil unwholesome states are heard and learned. Thus, a disciple becomes a learned one.

How does a disciple become a noble one? His evil unwholesome states are distanced. Thus, a disciple becomes a noble one.

How does a disciple become an arahant? His evil unwholesome states are distanced. Thus, a disciple becomes an arahant.

The Blessed One said this.

The disciples were pleased and delighted in the Blessed One's words.

The Great Discourse at Assapura is concluded.

Gaṇakamoggallāna Sutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion.

Then Gaṇakamoggallāna, a brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and amiable talk, he sat down to one side. Seated to one side,

Gaṇakamoggallāna the brahmin said to the Blessed One: Just as, Lord Gotama, for this mansion of Migāra's mother, there is a gradual training, a gradual action, a gradual practice, that is: up to the last step of the staircase; so too, for these brahmins, there is a gradual training, a gradual action, a gradual practice, that is:

in the study; so too, for these archers, there is a gradual training, a gradual action, a gradual practice, that is: in archery.

So too, for us, Lord Gotama, being accountants, living by accounting, there is a gradual training, a gradual action, a gradual practice, that is: in calculation.

For we, Lord Gotama, having taken a student, first teach him counting as: one by one, two by two, three by three, four by four, five by five, six by six, seven by seven, eight by eight, nine by nine, ten by ten; we also count by hundreds, and even more.

Is it possible, Lord Gotama, to lay down a gradual training, a gradual action, a gradual practice in this Dhamma and Discipline?

It is possible, brahmin, to lay down a gradual training, a gradual action, a gradual practice in this Dhamma and Discipline.

Just as, brahmin, a skilled horse trainer obtains a fine thoroughbred and first trains it in the preliminary tasks, then further tasks; similarly, the Tathāgata, having obtained a person to be tamed, first trains him thus:

Come, disciple, be virtuous, restrained with the restraint of the Patimokkha, be endowed with conduct and resort, seeing danger in the slightest faults, undertaking the training rules.

When, brahmin, a disciple is virtuous... he further trains him:

Come, disciple, guard the doors of your sense faculties. Seeing a form with the eye, do not grasp at its signs and features... Similarly with the ear and sounds... nose and smells... tongue and tastes... body and touches... mind and mental objects, do not grasp at its signs and features.

When, brahmin, a disciple guards the doors of his sense faculties... he further trains

him:

Come, disciple, be moderate in eating. Reflecting wisely, you should take food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life: considering: Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.

When, brahmin, a disciple is moderate in eating... he further trains him:

Come, disciple, be devoted to wakefulness. During the day, cleanse your mind of obstructive states... In the first watch of the night... in the middle watch of the night lie down on the right side in the lion's posture... in the last watch of the night, upon rising, walk back and forth and sit, purifying your mind of obstructive states.

When, brahmin, a disciple is devoted to wakefulness... he further trains him:

Come, disciple, be possessed of mindfulness and full awareness. Act with full awareness when going forward and returning... looking ahead and looking away... bending and stretching... wearing robes and carrying the outer robe and bowl... eating, drinking, chewing, and tasting... defecating and urinating... walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

When, brahmin, a disciple is possessed of mindfulness and full awareness...

Being endowed with clear knowing, the Tathagata further instructs him: Come, disciple, frequent a secluded dwelling - a forest, the root of a tree, a mountain, a cave, a cemetery, a forest haunt, an open space, a heap of straw.

He frequents a secluded dwelling - a forest, the root of a tree, a mountain, a cave, a cemetery, a forest haunt, an open space, a heap of straw. After his meal, on returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in the body.

He lives with a mind free from covetousness, cleansing his mind of covetousness; he lives with a mind free from ill-will, compassionate for the welfare of all living beings, cleansing his mind of ill-will; he lives free from sloth and torpor, perceiving light, mindful and fully aware, cleansing his mind of sloth and torpor; he lives free from restlessness and remorse, with an inner tranquility, cleansing his mind of restlessness and remorse; he lives free from doubt, having crossed over doubt, unperplexed about wholesome states, cleansing his mind of doubt.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and remains in the second jhana... With the fading away of rapture, he enters and remains in the third jhana... With the abandoning of pleasure, he enters and remains in the fourth jhana...

For those disciples who are trainees, who have not attained their mind's ideal, seeking the supreme sanctuary, I instruct them in this way. But for those disciples who are Arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge, these states conduce both to a pleasant abiding here and now and to mindfulness and clear knowing.

Thus said, the Brahmin Ganaka Moggallana asked the Blessed One: Do all the disciples of Master Gotama, being advised and instructed by Master Gotama in this way, attain ultimate Nibbana, or do some not attain it? Some of my disciples, Brahmin, being advised and instructed by me in this way, attain ultimate Nibbana, and some do not, replied the Blessed One.

What is the reason, Master Gotama, what is the condition, why Nibbana exists, the path leading to Nibbana exists, you are present to encourage, yet when advised and instructed by you in this way, some of your disciples attain ultimate Nibbana, and some do not?

Let me ask you a question in return, Brahmin. Answer as you see fit. Are you skilled in the path to Rajagaha? Yes, Master, I am skilled in the path to Rajagaha. Suppose a person comes to you wanting to go to Rajagaha, and you give him directions... If he takes a wrong path and goes the opposite direction, that is not your fault.

Another person, following your directions correctly, reaches Rajagaha safely. What is the reason, Brahmin, what is the condition, why Rajagaha exists, the path leading to Rajagaha exists, you are present to encourage, yet one person, being advised and instructed by you, does not reach Rajagaha, and another does?

Even if I were to advise and instruct in this way, one person might take a wrong path and go backwards, while another might safely reach Rajagaha. What can I do in this situation, O Gotama? I am a teacher of the path, O Gotama. Just so, Brahmin, Nibbana remains, the path leading to Nibbana remains, I stand advising; yet, while being advised and instructed by me in this way, some of my disciples achieve the ultimate goal of Nibbana, and some do not. What can I do in this situation, Brahmin?

The Tathagata is a teacher of the path, Brahmin. Upon hearing this, the Brahmin Ganaka Moggallana said to the Blessed One: Those individuals, O Gotama, who lack faith and leave the household life for homelessness out of desire for livelihood, who are deceitful, fraudulent, pretentious, impulsive, talkative, loose-spoken, unguarded in their senses, immoderate in eating, not devoted to wakefulness, indifferent in solitude, not taking training seriously, lazy, leading in negligence, lacking energy, forgetful, lacking awareness, uncollected, with scattered minds, lacking wisdom, foolish, do not live with you, Gotama.

But those noble sons who have faith and leave the household life for homelessness, who are not deceitful, not fraudulent, not pretentious, not impulsive, not talkative, not loose-spoken, guarded in their senses, moderate in eating, devoted to wakefulness, diligent in solitude, serious about training, energetic, established in mindfulness, aware, collected, with unified minds, wise, not foolish, live with you, Gotama. Just as, O Gotama, among all root fragrances, black musk is considered the best; among all sap fragrances, red sandalwood is considered the best; among all flower fragrances, jasmine is considered the best; similarly, your advice, O Gotama, is supreme among the highest teachings.

Wonderful, O Gotama, wonderful, O Gotama. Just as one might set upright what had been overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms; in the same way, you have illuminated the Dhamma in many ways.

I go to the Blessed One Gotama for refuge, to the Dhamma, and to the Sangha of disciples.

May the Blessed One Gotama remember me as a lay follower who has taken refuge from today onward for life.

Saṅkhittadhammasutta

Seated to one side, Venerable Ānanda said to the Blessed One:

Please, Venerable Sir, teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I may dwell alone, diligent, ardent, and resolute.

What do you think, Ānanda, is the eye permanent or impermanent?

Impermanent, Venerable Sir.

And is what is impermanent suffering or happiness?

Suffering, Venerable Sir.

And is it fitting to regard what is impermanent, suffering, and subject to change as: This is mine, I am this, this is my self?

No, Venerable Sir.

Are forms permanent or impermanent?

Impermanent, Venerable Sir …etc.…

Is eye-consciousness …etc.…

And is that feeling which arises conditioned by eye-contact, whether pleasant, painful, or neither-painful-nor-pleasant, permanent or impermanent?

Impermanent, Venerable Sir.

And is what is impermanent suffering or happiness?

Suffering, Venerable Sir.

And is it fitting to regard what is impermanent, suffering, and subject to change as: This is mine, I am this, this is my self?

No, Venerable Sir …etc.…

Is the tongue permanent or impermanent?

Impermanent, Venerable Sir …etc.…

Tongue-consciousness …

Tongue-contact …etc.…

And is that feeling which arises conditioned by mind-contact, whether pleasant, painful, or neither-painful-nor-pleasant, permanent or impermanent?

Impermanent, Venerable Sir.

And is what is impermanent suffering or happiness?

Suffering, Venerable Sir.

And is it fitting to regard what is impermanent, suffering, and subject to change as: This is mine, I am this, this is my self?

No, Venerable Sir.

Seeing thus, Ānanda, the learned noble disciple becomes disenchanted with the eye …etc.… becomes disenchanted with eye-contact …etc.…

And becomes disenchanted with that feeling which arises conditioned by mind-contact, whether pleasant, painful, or neither-painful-nor-pleasant.

Being disenchanted, one becomes dispassionate; through dispassion, one is liberated; in liberation, there is the knowledge that one is liberated.

Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, is understood.

Mālukyaputtasutta

Then the venerable Mālukyaputta approached the Blessed One … and … sitting to one side, the venerable Mālukyaputta said to the Blessed One:

It would be good, venerable sir, 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, diligent, ardent, and resolute.

What should we say now, Mālukyaputta, to an elder disciple who asks for a brief teaching? When you, disciple, are old, aged, burdened with years, advanced in life, and come to the last stage, you ask for a brief instruction.

Yet, venerable sir, let the Blessed One teach me the Dhamma in brief; let the Well-Gone One teach me the Dhamma in brief, so that I may understand the meaning of the Blessed Ones words. So that I may become an heir to the Blessed Ones words.

What do you think, Mālukyaputta, about forms cognizable by the eye that are unseen, never before seen, do you have any desire, lust, or affection for them?

No, venerable sir.

What about sounds cognizable by the ear that are unheard, never before heard, do you have any desire, lust, or affection for them?

No, venerable sir.

What about odors cognizable by the nose that are unsmelled, never before smelled, do you have any desire, lust, or affection for them?

No, venerable sir.

What about flavors cognizable by the tongue that are untasted, never before tasted, do you have any desire, lust, or affection for them?

No, venerable sir.

What about tactile objects cognizable by the body that are untouched, never before touched, do you have any desire, lust, or affection for them?

No, venerable sir.

What about mental phenomena cognizable by the mind that are unknown, never before known, do you have any desire, lust, or affection for them?

No, venerable sir.

In this case, Mālukyaputta, regarding things seen, heard, sensed, and cognized by you, in the seen there will be just the seen, in the heard just the heard, in the sensed just the sensed, in the cognized just the cognized. When, Mālukyaputta, in the seen there is just the seen, in the heard just the heard, in the sensed just the sensed, in the cognized just the cognized, then, Mālukyaputta, you are not by that. When you are not by that, then you are not in that. When you are not in that, then you are neither here nor beyond nor in between the two. This, just this, is the end of suffering.

I understand in detail, venerable sir, the meaning of what has been said by the Blessed One in brief:

Seeing a form with mindfulness lost,

Attending to the pleasing sign,

One experiences it with a covetous mind,

And remains holding to it.

Such feelings grow there,

From forms manifold arising;

Desire and discontent,

And the mind is overwhelmed by them;

Thus one accumulates suffering,

This is called the cessation of nibbāna.

Hearing a sound …

Smelling an odor …

Tasting a flavor …

Feeling a touch …

Knowing a mental phenomenon with mindfulness lost,

Attending to the pleasing sign,

One experiences it with a covetous mind,

And remains holding to it.

Such feelings grow there,

From mental phenomena manifold arising;

Desire and discontent,

And the mind is overwhelmed by them;

Thus one accumulates suffering,

This is called the cessation of nibbāna.

One does not delight in forms,

Seeing a form with mindfulness,

With a detached mind one experiences it,

And does not remain holding to it.

Thus.

As he sees a form,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

He is not delighted by sounds,

Upon hearing a sound and reflecting;

His mind detached, feels,

And he does not cling to it.

As he hears a sound,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

He is not delighted by smells,

Upon smelling a scent and reflecting;

His mind detached, feels,

And he does not cling to it.

As he smells a scent,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

He is not delighted by tastes,

Upon tasting a flavor and reflecting;

His mind detached, feels,

And he does not cling to it.

As he tastes a flavor,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

He is not delighted by touches,

Upon touching and reflecting;

His mind detached, feels,

And he does not cling to it.

As he touches,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

He is not delighted by phenomena,

Upon knowing a dhamma and reflecting;

His mind detached, feels,

And he does not cling to it.

As he knows a dhamma,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

I understand, said I, the meaning of what the Blessed One has spoken in brief.

Well done, Malunkyaputta.

Well done, Malunkyaputta, you have understood the meaning of what I have spoken in brief:

Seeing a form, mindfulness is lost,

Taking a pleasant sign into mind;

His mind affected, feels,

And he clings to it.

His feelings grow,

From various forms arising;

Covetousness and distress,

His mind is overwhelmed;

Thus accumulating suffering,

Far is Nibbana said to be.

He is not delighted by phenomena,

Upon knowing a dhamma and reflecting;

His mind detached, feels,

And he does not cling to it.

As he knows a dhamma,

And experiences a feeling;

It wears away, not accumulating,

Thus he moves mindfully;

Thus diminishing suffering,

Nibbana is said to be near.

This is how, Malunkyaputta, the meaning of what I have spoken in brief should be seen.

Then the venerable Malunkyaputta, having approved and agreed with what the Blessed One had said, rose from his seat, paid homage to the Blessed One, and, keeping him on his right, departed.

Then the venerable Malunkyaputta, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time reached and remained in the supreme goal of the holy life for which clansmen rightly go forth from home to homelessness, directly knowing and realizing it for himself in this very life.

Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he directly knew.

And the venerable Malunkyaputta became another one of the arahants.

Madhupiṇḍika Sutta

Thus have I heard: At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu in the Banyan Park.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Kapilavatthu for alms. Having wandered for alms in Kapilavatthu and after the meal, on his return from the alms round, he went to the Great Forest for the day's abiding. Having entered the Great Forest, he sat down at the foot of a bilva tree for the day's abiding.

Dandapani the Sakyan, while walking and wandering for exercise, also went to the Great Forest. Having entered the Great Forest, he went to where the bilva tree was, where the Blessed One was; having approached, he exchanged greetings with the Blessed One.

After the exchange of friendly greetings and courtesies, Dandapani stood to one side. Standing to one side, Dandapani the Sakyan said to the Blessed One:

What does the recluse assert? What does he proclaim?

Friend, I assert and proclaim such a teaching that one does not quarrel with anyone in the world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people; and as for the perceptions of sensual pleasures, having abandoned them, without clinging, a brahmin remains unagitated, without doubt, having cut off worry, free from craving for any kind of being.

So said, Dandapani the Sakyan shook his head, wagged his tongue, and raising his eyebrows until his forehead was furrowed into three lines, took his leave, leaning on his stick.

Then, in the evening, the Blessed One emerged from seclusion and went to the Banyan Park; having gone there, he sat down on the prepared seat. Sitting there, the Blessed One addressed the disciples:

Here in the morning, having dressed, taking my bowl and robe, I entered Kapilavatthu for alms. Having wandered for alms in Kapilavatthu and after the meal, on my return from the alms round, I went to the Great Forest for the day's abiding.

Having entered the Great Forest, I sat down at the foot of a bilva tree for the day's abiding. Dandapani the Sakyan, while walking and wandering for exercise, also went to the Great Forest. Having entered the Great Forest, he went to where the bilva tree was, where I was; having approached, he exchanged greetings with me.

After the exchange of friendly greetings and courtesies, Dandapani stood to one side. Standing to one side, Dandapani the Sakyan said to me: What does the recluse assert? What does he proclaim? So said, I replied to Dandapani the Sakyan: Friend, I assert and proclaim such a teaching that one does not quarrel with anyone in the world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people; and as for the perceptions of sensual pleasures, having abandoned them, without clinging, a brahmin remains unagitated, without doubt, having cut off worry, free from craving for any kind of being.

So said, Dandapani the Sakyan shook his head, wagged his tongue, and raising his eyebrows until his forehead was furrowed into three lines, took his leave, leaning on his stick.

So said, a certain disciple asked the Blessed One: But, venerable sir, what does the Blessed One assert? How does the Blessed One proclaim so that one does not quarrel with anyone in the world? And how is it that perceptions of sensual pleasures do not follow that brahmin who abides unagitated, without doubt, having cut off worry, free from craving for any kind of being?

Disciple, it is because of the proliferation of perceptions and notions born of mental proliferation that beings are afflicted, troubled, bound, and anxious. Here, not finding anything enjoyable or endearing, there is the end of the underlying tendencies to greed, aversion, views, doubt, conceit, desire for existence, and ignorance. This is the end of taking up the rod and the sword, quarrels, disputes, strife, recrimination, malicious words, and false speech. Here these evil unwholesome states cease without remainder.

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this before entering the monastery.

Then, not long after the Blessed One had gone, the disciples considered: The Blessed One has given a brief teaching without explaining the detailed meaning: Disciple, it is because of the proliferation of perceptions and notions born of mental proliferation that beings are afflicted... Here these evil unwholesome states cease without remainder. Who now will explain the detailed meaning of this brief teaching given by the Blessed One?

Then the disciples thought: The venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. He is capable of explaining the detailed meaning of this brief teaching given by the Blessed One.

Respected and esteemed by the wise and all fellow disciples, Venerable Mahākaccāna is capable of elaborating in detail the meaning of the brief teaching given by the Blessed One, which has not been detailed. Let us approach Venerable Mahākaccāna; having approached, let us inquire about this matter from Venerable Mahākaccāna.

Then, those disciples approached Venerable Mahākaccāna; having approached, they exchanged greetings with Venerable Mahākaccāna. After exchanging courteous and meaningful greetings, they sat down to one side. Sitting to one side, those disciples said to Venerable Mahākaccāna: Friend Kaccāna, the Blessed One, after giving a brief teaching without detailing its meaning, entered the monastery: From where do perceptions and notions born of proliferation beset a man? If there is nothing found there to delight in, to welcome, to hold to.

This is the end of the underlying tendency to lust... here these evil unwholesome states cease without remainder. It occurred to us, friend Kaccāna, soon after the Blessed One had left, The Blessed One, after giving a brief teaching without detailing its meaning, entered the monastery: From where do perceptions and notions born of proliferation beset a man? If there is nothing found there to delight in, to welcome, to hold to.

This is the end of the underlying tendency to lust... here these evil unwholesome states cease without remainder. Who now will detail the meaning of this brief teaching given by the Blessed One? It occurred to us, friend Kaccāna, Venerable Mahākaccāna is respected and esteemed by the teacher and by the wise and all fellow disciples, and is capable of detailing the meaning of the brief teaching given by the Blessed One.

Let us approach Venerable Mahākaccāna; having approached, let us inquire about this matter from Venerable Mahākaccāna. Please explain, Venerable Mahākaccāna.

Just as, friends, a person seeking the heartwood, searching for the heartwood, undertaking a quest for the heartwood, might go past the root and trunk of a great tree standing possessed of heartwood and seek the heartwood among the branches and leaves; similarly, having the Blessed One present before you, you think to inquire about this matter from me, having bypassed the Blessed One.

The Blessed One knows and sees, is the eye, the knowledge, the Dhamma, the Brahma, the speaker, the proclaimer, the bringer of truth, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time to ask the Blessed One about this matter. Whatever the Blessed One would have explained to you, that you should have remembered.

Indeed, friend Kaccāna, the Blessed One knows and sees, is the eye, the knowledge, the Dhamma, the Brahma, the speaker, the proclaimer, the bringer of truth, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time to ask the Blessed One about this matter. Whatever the Blessed One would have explained to us, that we should have remembered. However, Venerable Mahākaccāna is respected and esteemed by the teacher and by the wise and all fellow disciples, and is capable of detailing the meaning of the brief teaching given by the Blessed One. Please explain, Venerable Mahākaccāna, without holding back.

Then, friends, listen and attend closely, I will speak, said Venerable Mahākaccāna. Yes, friend, those disciples replied to Venerable Mahākaccāna. Venerable Mahākaccāna said: Friends, the Blessed One, after giving a brief teaching without detailing its meaning, entered the monastery: From where do perceptions and notions born of proliferation beset a man? If there is nothing found there to delight in, to welcome, to hold to, this is the end of the underlying tendency to lust... here these evil unwholesome states cease without remainder. I understand the detailed meaning of this brief teaching given by the Blessed One as follows:

Depending on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as a condition, there is feeling; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one proliferates. From that as a source, perceptions and notions born of proliferation beset a man regarding past, future, and present forms cognizable through the eye.

Friend, depending on sound, ear-consciousness arises …

Friend, depending on odors, nose-consciousness arises …

Friend, depending on flavors, tongue-consciousness arises …

Friend, depending on tactile objects, body-consciousness arises …

Friend, depending on mental objects, mind-consciousness arises, contact is the coming together of the three, contact conditions feeling, what one feels, one perceives, what one perceives, one thinks about, what one thinks about, one proliferates, from what one proliferates, perceptions and notions born of proliferation beset a person with respect to past, future, and present mental objects cognizable by the mind.

Thus, friend, when there is the eye, forms, and eye-consciousness, the designation of contact is possible: there is a possibility for this.

With the designation of contact, the designation of feeling is possible: there is a possibility for this.

With the designation of feeling, the designation of perception is possible: there is a possibility for this.

With the designation of perception, the designation of thought is possible: there is a possibility for this.

With the designation of thought, the designation of the proliferation of perceptions and notions is possible: there is a possibility for this.

Thus, friend, when there is the ear and sounds

when there is the nose and odors

when there is the tongue and flavors

when there is the body and tactile objects

when there is the mind, mental objects, and mind-consciousness, the designation of contact is possible: there is a possibility for this.

With the designation of contact, the designation of feeling is possible: there is a possibility for this.

With the designation of feeling, the designation of perception is possible: there is a possibility for this.

With the designation of perception, the designation of thought is possible: there is a possibility for this.

With the designation of thought, the designation of the proliferation of perceptions and notions is possible: there is a possibility for this.

Thus, friend, when there is no eye, no forms, and no eye-consciousness, the designation of contact is not possible: there is no possibility for this.

With no designation of contact, the designation of feeling is not possible: there is no possibility for this.

With no designation of feeling, the designation of perception is not possible: there is no possibility for this.

With no designation of perception, the designation of thought is not possible: there is no possibility for this.

With no designation of thought, the designation of the proliferation of perceptions and notions is not possible: there is no possibility for this.

Thus, friend, when there is no ear and no sounds

when there is no nose and no odors

when there is no tongue and no flavors

when there is no body and no tactile objects

when there is no mind, no mental objects, and no mind-consciousness, the designation of contact is not possible: there is no possibility for this.

With no designation of contact, the designation of feeling is not possible: there is no possibility for this.

With no designation of feeling, the designation of perception is not possible: there is no possibility for this.

With no designation of perception, the designation of thought is not possible: there is no possibility for this.

With no designation of thought, the designation of the proliferation of perceptions and notions is not possible: there is no possibility for this.

What the Blessed One briefly stated without explaining in detail, having entered the dwelling after rising from his seat:

From that origin perceptions and notions born of proliferation beset a person. Here, there is nothing to be delighted in, nothing to be welcomed, nothing to be clung to. This is the end of the underlying tendencies to lust.

Here, these evil unwholesome states cease without remainder, I understand the detailed meaning of the Blessed One's brief statement as such.

And you, venerable sirs, desiring to do so, should approach the Blessed One himself and ask him about this matter.

As the Blessed One explains it to you, so you should remember it.

Then those disciples, having delighted and rejoiced in Venerable Mahākaccāna's words, rose from their seats and approached the Blessed One; having approached, having paid homage to the Blessed One, they sat down at one side. While sitting at one side, those disciples said to the Blessed One:

Venerable Sir, the Blessed One briefly stated without explaining in detail, having entered the dwelling after rising from his seat:

From that origin perceptions and notions born of proliferation beset a person.

Here, there is nothing to be delighted in, nothing to be welcomed, nothing to be clung to.

This is the end of the underlying tendencies to lust

Here, these evil unwholesome states cease without remainder.

Venerable Sir, not long after the Blessed One had left, it occurred to us:

This is what the Blessed One briefly stated without explaining in detail, having entered the dwelling after rising from his seat:

From that origin perceptions and notions born of proliferation beset a person.

Here, there is nothing to be delighted in, nothing to be welcomed, nothing to be clung to. This is the end of the underlying tendencies to lust, aversion, views, doubt, conceit, craving for existence, and ignorance. This is the end of taking up the rod and the sword, quarrels, disputes, strife, recrimination, malicious words, and false speech. Here these evil unwholesome states cease without remainder.

Who now could detail the meaning of this brief statement made by the Blessed One, not detailed by him in its extended form? It occurred to us, venerable sir, that the venerable Mahākaccāna is praised by the teacher and esteemed by his wise companions in the holy life.

Venerable Mahākaccāna is capable of detailing the meaning of this brief statement made by the Blessed One, not detailed by him in its extended form. Why don't we go to venerable Mahākaccāna and ask him about this matter? So, we went to venerable Mahākaccāna and asked him about this matter. Venerable Mahākaccāna detailed the meaning to us in this way, with these terms, statements, and phrases.

Disciples, Mahākaccāna is wise; he has great wisdom. If you had asked me about this matter, I would have explained it to you in the same way that Mahākaccāna has explained it. That is the meaning of this, and you should remember it in this way.

When this was said, venerable Ānanda said to the Blessed One: Suppose, venerable sir, a man, afflicted and oppressed by hunger and weakness, came upon a honeyball. Wherever he would taste it, he would find a sweet, delectable flavor. Similarly, venerable sir, a disciple, in whatever way he develops and cultivates this discourse on the Dhamma, would find satisfaction and joy of mind. What is the name of this discourse on the Dhamma?

Therefore, Ānanda, you should remember this discourse on the Dhamma as the Honeyball Discourse.

The Blessed One said this.

Venerable Ānanda was pleased and delighted in the Blessed One's words.

The Honeyball Discourse is concluded.

Taṇhāsutta

Disciples, the first point of craving for existence is not evident, that before this, craving for existence was not, and then it came into being afterward. However, it is said that this craving for existence is conditioned. I say that craving for existence is with fuel, not without fuel.

And what is the fuel for craving for existence? It should be said, ignorance. I say that ignorance is with fuel, not without fuel.

And what is the fuel for ignorance? It should be said, the five hindrances. I say that the five hindrances are with fuel, not without fuel.

And what is the fuel for the five hindrances? It should be said, the three unwholesome actions. I say that the three unwholesome actions are with fuel, not without fuel.

And what is the fuel for the three unwholesome actions? It should be said, lack of restraint of the senses. I say that lack of restraint of the senses is with fuel, not without fuel.

And what is the fuel for lack of restraint of the senses? It should be said, lack of mindfulness and clear knowing. I say that lack of mindfulness and clear knowing is with fuel, not without fuel.

And what is the fuel for lack of mindfulness and clear knowing? It should be said, improper attention. I say that improper attention is with fuel, not without fuel.

And what is the fuel for improper attention? It should be said, lack of faith. I say that lack of faith is with fuel, not without fuel.

And what is the fuel for lack of faith? It should be said, not hearing the true Dhamma. I say that not hearing the true Dhamma is with fuel, not without fuel.

And what is the fuel for not hearing the true Dhamma? It should be said, association with bad persons. Thus association with bad persons fully develops not hearing the true Dhamma, which fully develops lack of faith, which fully develops improper attention, which fully develops lack of mindfulness and clear knowing, which fully develops lack of restraint of the senses, which fully develops the three unwholesome actions, which fully develop the five hindrances, which fully develop ignorance, which fully develops craving for existence; this is how craving for existence is fueled and fully developed.

Just as when rain falls heavily on a mountain top, the water flows down to fill the crevices, gullies, and streams, and these, being full, fill the rivers, and the rivers, being full, fill the great ocean; in the same way, association with bad persons fully develops not hearing the true Dhamma, which fully develops lack of faith, which fully develops improper attention, which fully develops lack of mindfulness and clear knowing, which fully develops lack of restraint of the senses, which fully develops the three unwholesome actions, which fully develop the five hindrances, which fully develop ignorance, which fully develops craving for existence; this is how craving for existence is fueled and fully developed.

I say that liberation through knowledge is with fuel, not without fuel. And what is the fuel for liberation through knowledge? It should be said, the seven factors of enlightenment. I say that the seven factors of enlightenment are with fuel, not without fuel.

And what is the fuel for the seven factors of enlightenment? It should be said, the four foundations of mindfulness. I say that the four foundations of mindfulness are with fuel, not without fuel.

And what is the fuel for the four foundations of mindfulness? It should be said, the three wholesome actions. I say that the three wholesome actions are with fuel, not without fuel.

And what is the fuel for the three wholesome actions? It should be said, restraint of the senses. I say that restraint of the senses is with fuel, not without fuel.

And what is the fuel for restraint of the senses? It should be said, mindfulness and clear knowing. I say that mindfulness and clear knowing are with fuel, not without fuel.

And what is the fuel for mindfulness and clear knowing? It should be said, proper attention. I say that proper attention is with fuel, not without fuel.

And what is the fuel for proper attention? It should be said, faith. I say that faith is with fuel, not without fuel.

And what is the fuel for faith? It should be said, hearing the true Dhamma. I say that hearing the true Dhamma is with fuel, not without fuel.

Disciples, without food, there is no nourishment. What is the food for the hearing of the true Dhamma? It should be said: association with good persons. Thus association with good persons fully nourishes the hearing of the true Dhamma, the hearing of the true Dhamma fully nourishes faith, faith fully nourishes wise attention, wise attention fully nourishes mindfulness and clear knowing, mindfulness and clear knowing fully nourish restraint of the senses, restraint of the senses fully nourishes the three good conducts, the three good conducts fully nourish the four foundations of mindfulness, the four foundations of mindfulness fully nourish the seven factors of enlightenment, the seven factors of enlightenment fully nourish knowledge and liberation; thus is the nourishment for this knowledge and liberation, and thus is its fulfillment.

Just as when the gods rain heavily on a mountain top, the water flows down to fill the streams and rivers thus nourishing the great ocean, so too, association with good persons fully nourishes the hearing of the true Dhamma thus is the nourishment for this knowledge and liberation, and thus is its fulfillment.

Puttamaṁsasutta

At Sāvatthi …

There are these four nutriments for the support of beings that have come to be and for the assistance of those about to come to be. What four?

Physical food as coarse or fine, second is contact, third is mental volition, and fourth is consciousness. These are the four nutriments for the support of beings that have come to be and for the assistance of those about to come to be.

And how should the nutriment physical food be seen? Suppose a couple, taking a small amount of provisions, would enter a great forest. And they have with them their only beloved and cherished child.

Then due to their small amount of provisions being exhausted and depleted while still in the middle of the forest, they might think: Our small amount of provisions is exhausted and depleted, and there is still a great stretch of forest ahead of us.

What if we were to kill our only beloved and cherished child, make dried flesh and powdered meat, and by eating our childs flesh, we might cross the remainder of this forest, lest all three of us perish?

Then the couple would kill their only beloved and cherished child, make dried flesh and powdered meat, and by eating their childs flesh, they would cross the remainder of the forest.

While eating their childs flesh, they would beat their breasts and lament: Where are you, our only child, where are you, our only child? What do you think would they eat that food for amusement or for enjoyment, or for the sake of physical beauty or attractiveness? No, venerable sir. Wouldnt they eat that food only for the sake of crossing the forest? Yes, venerable sir. In the same way I say that physical food should be seen.

When physical food is fully understood, the lust for the five cords of sensual pleasure is fully understood. When the lust for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble disciple might come back to this world.

And how should the nutriment contact be seen? Suppose a cow with a skin disease would stand leaning against a wall. The creatures living in the wall would bite her. If she stood leaning against a tree, the creatures living in the tree would bite her. If she stood leaning against water, the creatures living in the water would bite her. If she stood leaning against open air, the creatures living in the air would bite her. Wherever that cow with a skin disease stands leaning, the creatures living there would bite her.

In the same way I say that the nutriment contact should be seen. When the nutriment contact is fully understood, the three feelings are fully understood. When the three feelings are fully understood, I say there is nothing further for a noble disciple to do.

And how should the nutriment mental volition be seen? Suppose there were a charcoal pit deeper than a mans height, full of glowing coals, without flame or smoke. Then a man would come along, desiring life, not desiring death, desiring pleasure and averse to pain. And two strong men would grab him by both arms and drag him towards the charcoal pit.

Then that man would twist his body this way and that. For what reason? Because he knows: If I fall into this charcoal pit, that will lead to my death or deadly suffering. In the same way I say that the nutriment mental volition should be seen. When the nutriment mental volition is fully understood, the three cravings are fully understood. When the three cravings are fully understood, I say there is nothing further for a noble disciple to do.

And how should the nutriment consciousness be seen? Suppose a bandit were caught by the kings men, and they were to present him to the king, saying: This man is a bandit, a criminal. Punish him as you wish. Then the king would say: Go, in the morning, and strike him with a hundred spears. So they would strike him with a hundred spears in the morning.

Then at noon, the king would ask: How is that man? He is still alive, your majesty. Go, and strike him again with a hundred spears. So they would strike him again with a hundred spears at noon. Then in the evening, the king would ask: How is that man? He is still alive, your majesty. Go, and strike him again with a hundred spears. So they would strike him again with a hundred spears in the evening.

Go, friends, and kill that man at sunset with a hundred spears. They would kill him at sunset with a hundred spears. What do you think would that man, being killed with a hundred spears during the day, experience suffering and distress because of that? Even being killed with one spear, venerable sir, he would experience suffering and distress; what to speak of being killed with a hundred spears?

In the same way I say that consciousness is to be seen as nourishment. When consciousness as nourishment is fully understood, name and form are fully understood. When name and form are fully understood, I say there is nothing further for a noble disciple to do.

Atthirāgasutta

Dwelling at Sāvatthi.

Disciples, there are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to be.

What four?

Physical food as coarse or fine, second is contact, third is mental volition, and fourth is consciousness.

These are the four nutriments for the maintenance of beings that have come to be and for the support of those seeking to be.

If there is lust, delight, and craving for the physical food, consciousness becomes established there and grows.

Where consciousness is established and grows, there is the descent of name-and-form.

Where there is the descent of name-and-form, there is the growth of formations.

Where there is the growth of formations, there is the future rebirth.

Where there is the future rebirth, there is future birth, aging, and death.

Where there is future birth, aging, and death I declare that to be with sorrow, with lamentation, with pain.

Similarly just as a painter or a painter's apprentice might create the figure of a woman or a man, complete in all its features, on a wall or on a canvas, so too, if there is lust, delight, and craving for physical food, consciousness becomes established there and grows.

Where consciousness is established and grows, there is the descent of name-and-form.

Where there is the descent of name-and-form, there is the growth of formations.

Where there is the growth of formations, there is the future rebirth.

Where there is the future rebirth, there is future birth, aging, and death.

Where there is future birth, aging, and death I declare that to be with sorrow, with lamentation, with pain.

If for the physical food, there is no lust, no delight, no craving, consciousness is not established there and does not grow.

Where consciousness is not established and does not grow, there is no descent of name-and-form.

Where there is no descent of name-and-form, there is no growth of formations.

Where there is no growth of formations, there is no future rebirth.

Where there is no future rebirth, there is no future birth, aging, and death.

Where there is no future birth, aging, and death I declare that to be without sorrow, without lamentation, without pain.

Just as in a gabled house or a gabled hall with windows on the northern, southern, or eastern side, when the sun rises, the beams enter through the window and light up the interior, similarly, if for the physical food, there is no lust, no delight, no craving, consciousness is not established there and does not grow.

Where consciousness is not established and does not grow, there is no descent of name-and-form.

Where there is no descent of name-and-form, there is no growth of formations.

Where there is no growth of formations, there is no future rebirth.

Where there is no future rebirth, there is no future birth, aging, and death.

Where there is no future birth, aging, and death I declare that to be without sorrow, without lamentation, without pain.

Where would it stand?

On the western wall, venerable sir.

If there were no western wall, where would it stand?

On the earth, venerable sir.

If there were no earth, where would it stand?

In water, venerable sir.

If there were no water, where would it stand?

It would not stand anywhere, venerable sir.

Just so if in the case of food there is no passion, no delight, no craving...

If in the case of contact...

If in the case of mental volition...

If in the case of consciousness there is no passion, no delight, no craving, consciousness is not established, does not grow.

Where consciousness is not established and does not grow, there is no descent of name-and-form.

Where there is no descent of name-and-form, there is no growth of formations.

Where there is no growth of formations, there is no future rebirth.

Where there is no future rebirth, there is no future birth, aging, and death.

Where there is no future birth, aging, and death, I say there is no sorrow, lamentation, pain, grief, and despair.

Sallasutta

Disciples, an unlearned ordinary person feels pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings. A learned noble disciple also feels pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings. What is the difference, the distinction, the variance between the learned noble disciple and the unlearned ordinary person?

Disciples, when touched by a painful feeling, the unlearned ordinary person mourns, becomes distressed, laments, weeps beating his breast, and becomes confused. He feels two kinds of feelings: physical and mental. Just as if a man were pierced by an arrow and, following the first arrow, he were pierced by a second arrow, so that person would feel feelings caused by two arrows.

In the same way, when touched by a painful feeling, the unlearned ordinary person mourns... He feels two kinds of feelings: physical and mental. Being touched by that same painful feeling, he harbors aversion towards it. When he harbors aversion towards painful feeling, the underlying tendency to aversion lies within him. Being touched by painful feeling, he delights in sensual pleasure.

Why is that? Because the unlearned ordinary person does not know of any escape from painful feeling other than sensual pleasure. As he delights in sensual pleasure, the underlying tendency to lust lies within him. He does not understand as they actually are the origin and passing away, the gratification, danger, and escape in regard to these feelings.

Because he does not understand these things, the underlying tendency to ignorance lies within him. If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This is called an unlearned ordinary person who is attached to birth, aging, death, sorrows, lamentations, pains, distresses, and despairs, attached to suffering, I say.

However when touched by a painful feeling, the learned noble disciple does not mourn, does not become distressed, does not lament, does not weep beating his breast, and does not become confused. He feels one kind of feeling: physical, not mental.

Just as if a man were pierced by an arrow, but he was not pierced by a second arrow following the first one, so that person would feel feelings caused by one arrow. In the same way, when touched by a painful feeling, the learned noble disciple does not mourn... He feels one kind of feeling: physical, not mental.

Being touched by that same painful feeling, he does not harbor aversion towards it. When he does not harbor aversion towards painful feeling, the underlying tendency to aversion does not lie within him. Being touched by painful feeling, he does not delight in sensual pleasure.

Why is that? Because the learned noble disciple knows of an escape from painful feeling other than sensual pleasure. As he does not delight in sensual pleasure, the underlying tendency to lust does not lie within him. He understands as they actually are the origin and passing away, the gratification, danger, and escape in regard to these feelings.

Because he understands these things, the underlying tendency to ignorance does not lie within him. If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached.

This is called a learned noble disciple who is detached from birth, aging, death, sorrows, lamentations, pains, distresses, and despairs, detached from suffering, I say.

This is the difference, the distinction, the variance between the learned noble disciple and the unlearned ordinary person.

A wise person does not feel the feeling.

Whether it's pleasant or painful, even with much learning.

This indeed is a great difference.

Between a wise person and an ordinary one.

For one well-versed in the Dhamma.

Seeing this world and the next.

Desirable things do not stir the mind.

Nor is it agitated by the undesirable.

Because of conformity or opposition.

They are not agitated; they do not linger.

Having crossed over, he understands without dust, without sorrow. Rightly understands the far shore of existence.

Cūḷakammavibhaṅga Sutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

Then Subha the student, Todeyya's son, approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

After an exchange of friendly greetings and courtesies, he sat down to one side. Seated to one side, Subha the student, Todeyya's son, said to the Blessed One:

What, Master Gotama, is the cause and condition why among human beings there are seen low and high states?

For, Master Gotama, among human beings are seen those who are short-lived and those who are long-lived; those who suffer from various diseases and those who are free from diseases; those who are ugly and those who are beautiful; those who are insignificant and those who are influential; those who are poor and those who are wealthy; those who are of low-family and those who are of high-family; those who are unintelligent and those who are wise.

What, Master Gotama, is the cause and condition why among human beings there are seen low and high states?

Beings are owners of their actions, student, heirs of their actions; they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior.

I do not understand in detail the meaning of what was spoken by Master Gotama in brief without expounding in detail. It would be good if Master Gotama would teach me the Dhamma so that I might understand in detail the meaning of what was spoken by Master Gotama in brief without expounding in detail.

Then, student, listen and attend closely, I will speak.

Yes, sir, Subha the student, Todeyya's son, replied to the Blessed One.

The Blessed One said:

Here, student, some woman or man is a killer of living beings, cruel, bloody-handed, given to violence and killing, showing no mercy to living beings. By performing such actions, on the dissolution of the body, after death, he is reborn in a realm of misery, in a bad destination, in the lower worlds, in hell. If he does not go to a bad destination, if he comes to the human state, wherever he is reborn, he is short-lived.

This is the way, student, that leads to short life, namely, one is a killer of living beings...

Here, student, some woman or man abstains from killing living beings, lays aside the rod and the sword, conscientious, merciful, he dwells compassionate and kind to all living beings. By performing such actions, on the dissolution of the body, after death, he is reborn in a good destination, in a heavenly world. If he does not go to a good destination, if he comes to the human state, wherever he is reborn, he is long-lived.

This is the way, student, that leads to long life, namely, one abstains from killing living beings...

Here, student, some woman or man is one who harms beings with the hand, with clods, with sticks, or with knives. By performing such actions, on the dissolution of the body, after death, he is reborn in a realm of misery... If he comes to the human state, wherever he is reborn, he is sickly.

This is the way, student, that leads to being sickly, namely, one harms beings with the hand, with clods, with sticks, or with knives...

Here, student, some woman or man does not harm beings with the hand, with clods, with sticks, or with knives. By performing such actions, on the dissolution of the body, after death, he is reborn in a good destination... If he comes to the human state, wherever he is reborn, he is healthy.

This is the way, student, that leads to health, namely, one does not harm beings with the hand, with clods, with sticks, or with knives...

Here, student, some woman or man is irritable and easily angered, even when criticized slightly he loses his temper, becomes irritated, hostile, and displays anger, hate, and bitterness. By performing such actions, on the dissolution of the body, after death, he is reborn in a realm of misery... If he comes to the human state, wherever he is reborn, he is ugly.

This is the way, student, that leads to ugliness, namely, one is irritable and easily angered...

Here, student, some woman or man is not irritable or easily angered, even when criticized much he does not lose his temper, does not become irritated, hostile, or display anger, hate, and bitterness. By performing such actions, on the dissolution of the body, after death, he is reborn in a good destination... If he comes to the human state, wherever he is reborn, he is beautiful.

This is the way, student, that leads to beauty, namely, one is not irritable or easily angered...

Wherever the mind is reborn, it becomes unattractive. This, human, is the path leading to unattractiveness: being angry, prone to irritation; even when slightly admonished, one reacts aggressively, gets angry, hostile, and resentful, and displays anger, hatred, and blame.

Here, however, human, someone, whether a woman or a man, is not angry, not prone to irritation; even when heavily admonished, does not react aggressively, get angry, hostile, or resentful, nor displays anger, hatred, and blame.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. If they are not reborn in a good destination, in a heavenly world, after death, but return to a human state, wherever they are reborn, they become beautiful.

This, human, is the path leading to beauty: being not angry, not prone to irritation; even when heavily admonished, does not react aggressively, get angry, hostile, or resentful, nor displays anger, hatred, and blame. Here, human, someone, whether a woman or a man, is envious; they envy, resent, and hold onto jealousy over others gains, honor, respect, reverence, salutations, and veneration.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. If they are not reborn in a state of deprivation, in a bad destination, in perdition, in hell, after death, but return to a human state, wherever they are reborn, they become insignificant.

This, human, is the path leading to insignificance: being envious; they envy, resent, and hold onto jealousy over others gains, honor, respect, reverence, salutations, and veneration. Here, however, human, someone, whether a woman or a man, is not envious; they do not envy, resent, or hold onto jealousy over others gains, honor, respect, reverence, salutations, and veneration.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. If they are not reborn in a good destination, in a heavenly world, after death, but return to a human state, wherever they are reborn, they become influential.

This, human, is the path leading to influence: being not envious; they do not envy, resent, or hold onto jealousy over others gains, honor, respect, reverence, salutations, and veneration. Here, human, someone, whether a woman or a man, does not give food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lighting to ascetics or brahmins.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. If they are not reborn in a state of deprivation, in a bad destination, in perdition, in hell, after death, but return to a human state, wherever they are reborn, they become poor.

This, human, is the path leading to poverty: not giving food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lighting to ascetics or brahmins. Here, however, human, someone, whether a woman or a man, gives food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lighting to ascetics or brahmins.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. If they are not reborn in a good destination, in a heavenly world, after death, but return to a human state, wherever they are reborn, they become wealthy.

This, human, is the path leading to wealth: giving food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lighting to ascetics or brahmins.

Here, human, someone, whether a woman or a man, is haughty and conceited: they do not pay homage where it is due, do not rise up where they should, do not give a seat to those deserving, do not make way where it is needed, do not honor those worthy of honor, do not respect those deserving respect, do not revere those worthy of reverence, do not venerate those deserving veneration.

By such action, by such conduct, upon the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. If they are not reborn in a state of deprivation, in a bad destination, in perdition, in hell, after death, but return to a human state, wherever they are reborn, they become low-born.

This, human, is the path leading to low birth: being haughty and conceited; they do not pay homage where it is due, do not rise up where they should, do not give a seat to those deserving, do not make way where it is needed, do not honor those worthy of honor, do not respect those deserving respect, do not revere those worthy of reverence, do not venerate those deserving veneration.

Here, student, whether a woman or a man is humble and not arrogant; pays respects where they should, rises in greeting where they should, offers a seat to those deserving of a seat, gives way to those deserving of passage, honors those deserving of honor, respects those deserving of respect, esteems those deserving of esteem, and worships those deserving of worship.

By this action, so completed, so undertaken, upon the breakup of the body, after death, they are reborn in a fortunate realm, in heaven. If they do not attain a fortunate realm, heaven, after death, and if they return to a human state, wherever they are reborn, they are of high family. This, student, is the path leading to high family, that is: being humble and not arrogant; paying respects, rising in greeting, offering a seat, giving way, honoring, respecting, esteeming, and worshipping.

Here, student, whether a woman or a man, a disciple or a brahmin, approaches and does not ask: What, sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what kind of action will lead to my harm and suffering for a long time, and what kind of action will lead to my welfare and happiness for a long time?

By this action, so completed, so undertaken, upon the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. If they do not attain a state of deprivation, a bad destination, perdition, hell, after death, and if they return to a human state, wherever they are reborn, they are unwise.

This, student, is the path leading to being unwise, that is: approaching a disciple or a brahmin and not asking about what is wholesome, unwholesome, blameworthy, blameless, what should be cultivated, and what should not be cultivated, and what kind of action leads to harm and suffering or welfare and happiness for a long time.

Here, however, student, whether a woman or a man, a disciple or a brahmin, approaches and asks: What, sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what kind of action will lead to my harm and suffering for a long time, and what kind of action will lead to my welfare and happiness for a long time?

By this action, so completed, so undertaken, upon the breakup of the body, after death, they are reborn in a fortunate realm, in heaven. If they do not attain a fortunate realm, heaven, after death, and if they return to a human state, wherever they are reborn, they are very wise. This, student, is the path leading to great wisdom, that is: approaching a disciple or a brahmin and asking about what is wholesome, unwholesome, blameworthy, blameless, what should be cultivated, and what should not be cultivated, and what kind of action leads to harm and suffering or welfare and happiness for a long time.

Thus, student, the path leading to a short life leads to short-livedness, the path leading to a long life leads to longevity; the path leading to many illnesses leads to being frequently ill, the path leading to few illnesses leads to being seldom ill; the path leading to ugliness leads to being unattractive, the path leading to beauty leads to being attractive; the path leading to being insignificant leads to insignificance, the path leading to being influential leads to influence; the path leading to poverty leads to being poor, the path leading to wealth leads to being wealthy; the path leading to low birth leads to being of low family, the path leading to high birth leads to being of high family; the path leading to being unwise leads to being unwise, the path leading to great wisdom leads to being very wise.

Beings are owners of their actions, heirs of their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. Actions distinguish beings as inferior and superior.

When this was said, Subha the student, Todeyya's son, said to the Blessed One: Magnificent, Master Gotama, magnificent, Master Gotama! Just as if one were to set upright what had been 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, Master Gotama has made the Dhamma clear in many ways.

I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of disciples.

May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.

I go to the refuge of the one who is endowed with the jatagge virtue.

The Cūḷakammavibhaṅga Sutta is finished.

Two Kinds of Thought Sutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

Before my Enlightenment when I was still an unenlightened Bodhisatta, it occurred to me: Why don't I divide my thoughts into two parts?

So I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty; and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty.

As I dwelt thus, vigilant, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: This thought of sensual desire has arisen in me. It leads to my own affliction, to others affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.

When I considered: It leads to my own affliction, it subsided in me; when I considered: It leads to others affliction, it subsided in me; when I considered: It leads to the affliction of both, it subsided in me; when I considered: It obstructs wisdom, causes difficulties, and leads away from Nibbāna, it subsided in me.

Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it.

As I dwelt thus, vigilant, ardent, and resolute, a thought of ill will... a thought of cruelty arose in me.

I understood thus: This thought of cruelty has arisen in me. It leads to my own affliction, to others affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.

When I considered: It leads to my own affliction, it subsided in me; when I considered: It leads to others affliction, it subsided in me; when I considered: It leads to the affliction of both, it subsided in me; when I considered: It obstructs wisdom, causes difficulties, and leads away from Nibbāna, it subsided in me.

Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it.

Whatever a disciple frequently thinks and ponders upon, that will become the inclination of his mind.

If a disciple frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire.

If a disciple frequently thinks and ponders upon thoughts of ill will... upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty.

Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by striking them on this side and that with a stick to control and guard them, for what reason? Because he sees that he could be subject to punishment, imprisonment, loss, or blame.

In the same way I saw the danger in unwholesome states and the benefit in wholesome states.

Thus, as I dwelt vigilant, ardent, and resolute, a thought of renunciation arose in me. I understood thus: This thought of renunciation has arisen in me. It does not lead to my own affliction, or to others affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna.

Whether I thought and pondered upon it by night or by day, I saw no danger that might come from it.

However, by thinking and pondering upon it too much, my body became tired, and when the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration.

So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why? So that my mind should not be disturbed.

While dwelling diligently, ardently, and resolutely, thoughts of non-ill will ... and thoughts of non-harming arise. Thus, I understand: This thought of non-harming has arisen in me. It leads neither to self-harm, nor to the harm of others, nor to the harm of both. It contributes to wisdom, does not cause agitation, and leads to Nirvana.

Even if I were to think and ponder upon it night and day, I see no danger that could arise from it. Even if I were to think and ponder upon it day and night, I see no danger that could arise from it. However, if I were to think and ponder upon it too long, my body would become tired. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration. Therefore, I internally settle, compose, unify, and concentrate my mind. Why? So my mind does not become disturbed.

Whatever a disciple frequently thinks and ponders upon, that will become the inclination of his mind. If a disciple frequently thinks and ponders upon thoughts of renunciation, he abandons thoughts of sensuality, makes thoughts of renunciation frequent, and his mind inclines towards thoughts of renunciation.

If a disciple frequently thinks and ponders upon thoughts of non-ill will ... and non-harming, he abandons thoughts of harming, makes thoughts of non-harming frequent, and his mind inclines towards thoughts of non-harming. Just as in the last month of the hot season, when all the crops have been gathered in, a cowherd would only need to watch over his cows: These are cows. Similarly, it was only necessary to be mindful: These are states. My energy was aroused without slackening, mindfulness was established without confusion, the body was tranquil without agitation, the mind was concentrated and unified.

Thus, I secluded from sensual pleasures, secluded from unwholesome states, entered and dwelled in the first jhana, which includes applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered and dwelled in the second jhana, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

With the fading away of rapture, I dwelled equanimous, mindful, and clearly knowing, experiencing pleasure with the body, I entered and dwelled in the third jhana, of which the noble ones declare, He is equanimous, mindful, one who dwells happily. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered and dwelled in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

Thus, with the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowledge of the recollection of past lives. I recollected my manifold past lives, that is one birth, ... with features and details. This was the first knowledge I attained in the first watch of the night; ignorance was destroyed, knowledge arose; darkness was destroyed, light arose, as happens in one who is diligent, ardent, and resolute.

With the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

This was the second knowledge I attained in the middle watch of the night; ignorance was destroyed, knowledge arose; darkness was destroyed, light arose, as happens in one who is diligent, ardent, and resolute. With the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowledge of the destruction of the taints. I directly knew as it actually is, This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the way leading to the cessation of suffering. These are the taints, This is the origin of the taints, This is the cessation of the taints, This is the way leading to the cessation of the taints.

I understood, This is the path leading to the cessation of taints as it really is. As I was thus knowing, thus seeing, my mind was liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance. With liberation, there was the knowledge, It is liberated. I directly knew: Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. This was my knowledge in the last watch of the night; ignorance was destroyed; knowledge arose; darkness was destroyed; light arose: as happens in one who is diligent, ardent, and resolute.

Suppose in a forest wilderness there was a great stretch of water and a large herd of deer lived dependent on it. Then a certain person appeared desiring their harm, welfare, and security. He would close off the safe and good path that was pleasant to walk on, and he would open up a false path, and he would set out a decoy and a dummy. Thus, the large herd of deer might later come to ruin and disaster.

But suppose another person appeared desiring their good, welfare, and security. He would open up the safe and good path that was pleasant to walk on, and he would close off the false path, and he would remove the decoy and the dummy. Thus, the large herd of deer might later come to growth, increase, and fulfillment. This simile was made by me for the sake of conveying a meaning.

This is the meaning: The great stretch of water refers to sensual pleasures, disciples. The large herd of deer refers to beings, disciples. The person desiring their harm refers to Māra the Evil One, disciples. The false path refers to the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. The decoy refers to delight and lust, disciples. The dummy refers to ignorance, disciples. The person desiring their good refers to the Tathāgata, the Arahant, the Perfectly Enlightened One, disciples. The safe and good path that is pleasant to walk on refers to the noble eightfold path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Thus the safe and good path that is pleasant to walk on has been opened up by me, the false path has been closed off, the decoy has been removed, and the dummy has been destroyed. What should have been done for the disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, disciples. Here are the roots of trees, here are empty huts. Meditate do not be negligent, lest you regret it later. This is our instruction to you.

This is what the Blessed One said. Delighted, the disciples rejoiced in what the Blessed One had said.

Tapussa Sutta

At one time, the Blessed One was dwelling among the Mallas, in a town of the Mallas called Uruvelakappa. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. After wandering for alms in Uruvelakappa and after the meal, on his return from the alms round, he addressed the Venerable Ananda: Ananda, stay here until I enter the great forest for the day's abiding. Yes, lord, Venerable Ananda replied. Then the Blessed One entered the great forest and sat down at the foot of a certain tree for the day's abiding.

Then the householder Tapussa approached Venerable Ananda; having approached, he paid homage to Venerable Ananda and sat down to one side. While sitting to one side, the householder Tapussa said to Venerable Ananda: We, venerable Ananda, are householders who indulge in sensual pleasures, delight in sensual pleasures, enjoy sensual pleasures, and rejoice in sensual pleasures.

For us, it seems like a downfall, the thought of renunciation. We have heard, venerable sir, that in this Dhamma and Discipline, young disciples minds leap up, become confident, steady, and liberated in renunciation. It seems, venerable sir, that there is a great distinction among disciples in this Dhamma and Discipline regarding renunciation.

There is a matter to be brought up with the Blessed One. Let us go to the Blessed One and, after paying homage to him, we will present this matter. As the Blessed One explains to us, so shall we remember it. Yes, venerable sir, the householder Tapussa replied.

Then Venerable Ananda, together with the householder Tapussa, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, Venerable Ananda said to the Blessed One: This householder Tapussa says: We are householders who indulge in sensual pleasures... It seems like a downfall, the thought of renunciation. We have heard that in this Dhamma and Discipline, young disciples minds leap up... regarding renunciation.

It is so, Ananda, it is so. Even before my Enlightenment, when I was still an unenlightened Bodhisatta, I thought: Renunciation is good, solitude is good. But my mind did not leap up at renunciation, did not become confident, steady, or liberated, although I saw it as peaceful. I thought: What is the cause and condition why my mind does not leap up at renunciation? It occurred to me: I have not seen the danger in sensual pleasures and have not cultivated it; I have not realized the benefit of renunciation and have not cultivated it. That's why my mind does not leap up at renunciation.

It occurred to me: If I saw the danger in sensual pleasures and cultivated it, and if I realized the benefit of renunciation and cultivated it, there is a possibility that my mind would leap up at renunciation. Later, having seen the danger in sensual pleasures and cultivated it, and having realized the benefit of renunciation and cultivated it, my mind leaped up at renunciation, became confident, steady, and liberated, seeing it as peaceful. Then, secluded from sensual pleasures... I entered and dwelled in the first jhāna...

While I was dwelling in this way, perceptions and attentions accompanied by sensual pleasures beset me. It was an affliction for me... Just as pain would arise for a happy person leading to affliction, so too perceptions and attentions accompanied by sensual pleasures beset me. It occurred to me: What if I were to dwell without thought and examination... and enter and dwell in the second jhāna? But my mind did not leap up at the absence of thought and examination, did not become confident, steady, or liberated, seeing it as peaceful.

At that time, Ananda, it occurred to me: What is the reason, what is the condition, that my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace? It occurred to me, Ananda, that I have not seen the danger in thoughts, and that has not been much practiced by me; the benefit in non-thought has not been realized by me, and that has not been cultivated by me.

Therefore, my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, that If I were to see the danger in thoughts and cultivate that more, and having realized the benefit in non-thought, were to cultivate that, there is a possibility that my mind would leap towards, become serene, become settled, become liberated in seeing this peace.

So, Ananda, after some time, having seen the danger in thoughts and having cultivated that more, and having realized the benefit in non-thought, I cultivated that. My mind, Ananda, leapt towards, became serene, became settled, became liberated in seeing this peace.

Thus, Ananda, with the subsiding of thought and examination, I entered and dwelled in the second jhana. While dwelling in this state, Ananda, thoughts accompanied by perception and attention arise in me.

This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, thoughts accompanied by perception and attention arise in me.

This causes me discomfort. It occurred to me, Ananda, What if I were to dwell detached from pleasure, with equanimity, mindful and fully aware, experiencing bodily happiness as the noble ones describe: equanimous, mindful, dwelling happily: entering and dwelling in the third jhana?

My mind, Ananda, in the absence of rapture, does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, What is the reason, what is the condition, that my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?

It occurred to me, Ananda, that I have not seen the danger in pleasure, and that has not been much practiced by me; the benefit in the absence of rapture has not been realized by me, and that has not been cultivated by me. Therefore, my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

It occurred to me, Ananda, that If I were to see the danger in pleasure and cultivate that more, and having realized the benefit in the absence of rapture, were to cultivate that, there is a possibility that my mind in the absence of rapture would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in pleasure and having cultivated that more, and having realized the benefit in the absence of rapture, I cultivated that.

My mind, Ananda, in the absence of rapture, leapt towards, became serene, became settled, became liberated in seeing this peace. Thus, Ananda, detached from pleasure, with the fading of joy, I entered and dwelled in the third jhana. While dwelling in this state, Ananda, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort.

It occurred to me, Ananda, What if I were to abandon both pleasure and pain, and the previous joy and grief, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity? My mind, Ananda, in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

It occurred to me, Ananda, What is the reason, what is the condition, that my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?

It occurred to me, Ananda, that I have not seen the danger in the happiness of equanimity, and that has not been much practiced by me; the benefit in neither-painful-nor-pleasant has not been realized by me, and that has not been cultivated by me. Therefore, my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

It occurred to me, Ananda, that If I were to see the danger in the happiness of equanimity and cultivate that more, and having realized the benefit in neither-painful-nor-pleasant, were to cultivate that, there is a possibility that my mind in neither-painful-nor-pleasant would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in the happiness of equanimity and having cultivated that more, and having realized the benefit in neither-painful-nor-pleasant, I cultivated that.

Having attained the benefit of neither-painful-nor-pleasant feeling, I pursued it. My mind, Ānanda, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having abandoned pleasure... I dwell in the fourth jhāna. While dwelling in this state, equanimous perception and attention arise in me, causing me discomfort. Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, equanimous perception and attention arise in me, causing me discomfort.

It occurred to me, Ānanda: What if I were to completely transcend perceptions of form, overcome resistance perceptions, and not pay attention to perceptions of diversity, and dwell in the base of infinite space? In the base of infinite space, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.

It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space? It occurred to me, Ānanda: The danger in forms was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite space was not attained, nor was it pursued by me.

Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space. It occurred to me, Ānanda: If I were to see the danger in forms and practice it frequently, and attain and pursue the benefit in the base of infinite space, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state. Thus, Ānanda, after some time, having seen the danger in forms and practiced it frequently, I attained and pursued the benefit in the base of infinite space.

My mind, Ānanda, in the base of infinite space, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended perceptions of form, overcome resistance perceptions, and not paying attention to perceptions of diversity, I dwell in the base of infinite space. While dwelling in this state, perceptions and attention accompanied by form arise in me, causing me discomfort.

Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by form arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite space and dwell in the base of infinite consciousness? In the base of infinite consciousness, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.

It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness? It occurred to me, Ānanda: The danger in the base of infinite space was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite consciousness was not attained, nor was it pursued by me.

Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness. It occurred to me, Ānanda: If I were to see the danger in the base of infinite space and practice it frequently, and attain and pursue the benefit in the base of infinite consciousness, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state.

Thus, Ānanda, after some time, having seen the danger in the base of infinite space and practiced it frequently, I attained and pursued the benefit in the base of infinite consciousness. My mind, Ānanda, in the base of infinite consciousness, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended the base of infinite space, I dwell in the base of infinite consciousness. While dwelling in this state, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort.

Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite consciousness and dwell in the base of nothingness?

I would dwell having surpassed it, Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful?

Ananda, it occurred to me, the danger in the base of consciousness was not seen by me, and it was not much practiced by me, the benefit in the base of nothingness was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful.

Ananda, it occurred to me, If I were to see the danger in the base of consciousness and practice it frequently, and if I were to attain the benefit in the base of nothingness and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of nothingness, seeing it as peaceful.

So, Ananda, after some time, having seen the danger in the base of consciousness and practiced it frequently, having attained the benefit in the base of nothingness and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of nothingness, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of consciousness, I dwell in the base of nothingness. Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me.

Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of nothingness, entering the base of neither-perception-nor-non-perception. Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful?

Ananda, it occurred to me, The danger in the base of nothingness was not seen by me, and it was not much practiced by me, the benefit in the base of neither-perception-nor-non-perception was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, If I were to see the danger in the base of nothingness and practice it frequently, and if I were to attain the benefit in the base of neither-perception-nor-non-perception and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful.

So, Ananda, after some time, having seen the danger in the base of nothingness and practiced it frequently, having attained the benefit in the base of neither-perception-nor-non-perception and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of nothingness, I dwell in the base of neither-perception-nor-non-perception.

Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of neither-perception-nor-non-perception, entering the cessation of perception and feeling.

Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful?

Ananda, it occurred to me, The danger in the base of neither-perception-nor-non-perception was not seen by me, and it was not much practiced by me, the benefit in the cessation of perception and feeling was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful.

Ananda, it occurred to me, If I were to see the danger in the base of neither-perception-nor-non-perception and practice it frequently, and if I were to attain the benefit in the cessation of perception and feeling and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the cessation of perception and feeling, seeing it as peaceful.

Seeing the danger in the base of neither-perception-nor-non-perception, I often practiced it, having attained the benefit in the cessation of perception and feeling, I pursued it. Indeed, there is a place where my mind, in the cessation of perception and feeling, would leap, settle down, become tranquil, and be liberated, seeing this as peace.

Thus, Ananda, at a later time, seeing the danger in the base of neither-perception-nor-non-perception, I made it much of my practice, having attained the benefit in the cessation of perception and feeling, I pursued it. For me, Ananda, in the cessation of perception and feeling, my mind leaps, settles down, becomes tranquil, and is liberated, seeing this as peace.

Thus, Ananda, having completely transcended the base of neither-perception-nor-non-perception, I dwell having attained the cessation of perception and feeling, and through wisdom, my defilements came to an end. As long as I, Ananda, had not attained and emerged from these nine progressive abidings in order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.

But when I, Ananda, had attained and emerged from these nine progressive abidings in order and reverse order, then I, Ananda, in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people, claimed to have awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me: Unshakeable is my liberation of mind, this is my last birth, now there is no more rebirth.

Mahāsuññatasutta

Thus have I heard: At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu in the Banyan Park.

Then, having robed himself in the morning and taking his bowl and outer robe, the Blessed One entered Kapilavatthu for alms. Having wandered for alms in

Kapilavatthu and after the meal, on his return from the alms round, he approached the monastery of Kāḷakhemaka for the day's abiding. At that time, in the monastery of Kāḷakhemaka, many dwellings had been prepared.

The Blessed One saw many dwellings prepared in the monastery of Kāḷakhemaka. Seeing them, it occurred to the Blessed One: Many dwellings have been prepared in the monastery of Kāḷakhemaka. Are there many disciples dwelling here? At that time, venerable Ānanda was making robes with many disciples in the monastery of Kāḷakhemaka.

Then, in the evening, the Blessed One, having emerged from seclusion, approached the monastery of Kāḷakhemaka; having approached, he sat down on the prepared seat. Sitting down, the Blessed One addressed venerable Ānanda: Ānanda, many dwellings have been prepared in the monastery of Kāḷakhemaka. Are there many disciples dwelling here?

Many dwellings have been prepared in the monastery of Kāḷakhemaka, venerable sir. Many disciples are dwelling here. It is the time for making robes, venerable sir. Indeed, Ānanda, a disciple does not shine if he is fond of company, delights in company, and is devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd.

Such a disciple, Ānanda, fond of company, delighting in company, and devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd, will not attain the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment: such attainment of happiness is not possible for him.

But, Ānanda, if a disciple dwells alone, withdrawn from the group, it is to be expected that he will attain the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment: such attainment of happiness is possible for him.

Such a disciple, Ānanda, fond of company, delighting in company, and devoted to the enjoyment of company, being fond of a crowd, delighting in a crowd, and exulting in a crowd, may attain temporary liberation of mind or not: such a state does not exist.

But, Ānanda, if a disciple dwells alone, withdrawn from the group, it is to be expected that he will attain temporary liberation of mind or unshakeable liberation: such a state exists. Ānanda, I do not see even one form whereby, if one is attached and delights in that form, there would not arise sorrow, lamentation, pain, grief, and despair due to the change and alteration of that form.

But, Ānanda, this dwelling has been fully awakened to by the Tathāgata, which is: non-attention to all signs, dwelling internally in emptiness. There, Ānanda, if disciples, nuns, laymen, laywomen, kings, royal ministers, sectarians, and followers of other sects come to visit the Tathāgata while he is dwelling in such a state, the Tathāgata engages in talk that is connected with seclusion, with a mind inclined to seclusion, supported by seclusion, withdrawn, delighting in renunciation, completely liberated from all conditions conducive to the defilements.

Therefore, Ānanda, if a disciple wishes: May I dwell internally in emptiness, then, Ānanda, that disciple should steady, settle, unify, and concentrate his mind internally. And how, Ānanda, does a disciple steady, settle, unify, and concentrate his mind internally? Here, Ānanda, a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna... the second jhāna... the third jhāna... the fourth jhāna.

Thus, Ānanda, a disciple steadies, settles, unifies, and concentrates his mind internally. He makes emptiness his object of meditation. For one making emptiness his object of meditation, the mind does not launch out, does not become placid, does not settle, does not become liberated.

Thus, Ānanda, a disciple knows: While I make emptiness my object of meditation, the mind does not launch out, does not become placid, does not settle, does not become liberated. Thus he is fully aware there. He makes emptiness his object of meditation externally... He makes emptiness his object of meditation both internally and externally... He makes signlessness his object of meditation.

Here, Ananda, while attending to the signless, the mind does not launch into the signless, does not grow confident, steady, or released. Thus, Ananda, a disciple knows: While I attend to the signless, my mind does not launch into the signless, does not grow confident, steady, or released.

Thus he is fully aware there. Therefore, Ananda, in that very former sign of concentration, the disciple should make his mind one-pointed, should compose it, should unify it, should concentrate it. He attends to the emptiness within. While he attends to the emptiness within, his mind launches into that emptiness, grows confident, steady, and is released.

Thus, Ananda, a disciple knows: While I attend to the emptiness within, my mind launches into that emptiness, grows confident, steady, and is released. Thus he is fully aware there. He attends to the emptiness outside... he attends to the emptiness both within and without... he attends to the signless.

While he attends to the signless, his mind launches into the signless, grows confident, steady, and is released. Thus, Ananda, a disciple knows: While I attend to the signless, my mind launches into the signless, grows confident, steady, and is released. Thus he is fully aware there.

If, Ananda, while the disciple lives in this abiding, his mind inclines to walking, he walks thinking: While I am walking, no evil unwholesome states of covetousness and grief will beset me.

Thus he is fully aware there. If his mind inclines to standing, he stands thinking: While I am standing, no evil unwholesome states of covetousness and grief will beset me.

Thus he is fully aware there. If his mind inclines to sitting, he sits thinking: While I am sitting, no evil unwholesome states of covetousness and grief will beset me.

Thus he is fully aware there. If his mind inclines to lying down, he lies down thinking: While I am lying down, no evil unwholesome states of covetousness and grief will beset me.

Thus he is fully aware there. If his mind inclines to speaking, he thinks: I will not engage in talk that is low, vulgar, common, ignoble, unconnected to the goal, not leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as talk of kings, robbers, ministers, armies, dangers, wars, food, drink, clothing, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, heroes, street talk, well talk, talk of the dead, miscellaneous talk, talk of being, talk of the sea, and various kinds of talk like this.

Thus he is fully aware there. And if his mind inclines to speaking, he thinks: I will engage in talk that is connected to the goal, leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as talk of few desires, contentment, seclusion, non-entanglement, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation. Thus he is fully aware there.

If his mind inclines to thoughts, he thinks: I will not think thoughts that are low, vulgar, common, ignoble, unconnected to the goal, not leading to disenchantment, dispassion, cessation, calm, direct knowledge, enlightenment, Nibbana, such as thoughts of sensuality, ill-will, and harm.

Thus he is fully aware there. And he thinks: I will think thoughts that are noble and lead outwards, leading to the complete destruction of suffering, such as thoughts of renunciation, non-ill-will, and non-harm.

Thus he is fully aware there. These, Ananda, are the five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desirable, agreeable, endearing, associated with sensual desire, and tantalizing. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desirable, agreeable, endearing, associated with sensual desire, and tantalizing.

These, Ananda, are the five cords of sensual pleasure. Herein, Ananda, a disciple should frequently reflect on his own mind: Do I have in me any craving and clinging regarding these five cords of sensual pleasure?

In one place or another, does the mental activity arise? If, Ananda, a disciple reflecting in this way understands: There is in me, in one place or another, the arising of mental activity in these five strands of sensual pleasure, then, Ananda, knowing this, the disciple understands:

The desire and lust in these five strands of sensual pleasure have not been abandoned by me. Thus, he is aware there. If, however, Ananda, a disciple reflecting in this way understands: There is not in me, in one place or another, the arising of mental activity in these five strands of sensual pleasure, then, Ananda, knowing this, the disciple understands: The desire and lust in these five strands of sensual pleasure have been abandoned by me.

Thus, he is aware there. These five aggregates of clinging, Ananda, are where a disciple, seeing their arising and passing, should dwell: This is form, this is the arising of form, this is the passing away of form; this is feeling... this is perception... these are formations... this is consciousness, this is the arising of consciousness, this is the passing away of consciousness.

As he dwells observing the arising and passing in these five aggregates of clinging, the notion of I am in these five aggregates of clinging is abandoned. Knowing this, Ananda, the disciple understands: The notion of I am in these five aggregates of clinging has been abandoned by me.

Thus, he is aware there. These, Ananda, are the teachings that are solely wholesome, leading to wholesomeness, noble, supramundane, not leading to further becoming, not leading to ill. What do you think, Ananda, seeing what benefit should a disciple follow the teacher even if it means going against his wishes?

For us, venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, having the Blessed One as refuge. It would be good, venerable sir, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the disciples will remember it.

No, Ananda, it is not fitting for a disciple to follow the teacher for this reason, that is, because of the sutta, geyya, veyyākaraṇa. Why is that? Because, Ananda, these teachings have been long heard, remembered, recited verbally, examined with the mind, and thoroughly penetrated by view.

And this talk, Ananda, that leads to the complete removal of the mental hindrances, suitable for attaining disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, such as talk on fewness of desires, contentment, seclusion, non-entanglement, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation: because of such talk, Ananda, it is fitting for a disciple to follow the teacher even if it means going against his wishes.

In such cases, Ananda, there is trouble with the teacher, trouble with the fellow disciples, and trouble with the holy life. And how, Ananda, is there trouble with the teacher? Here, Ananda, a certain teacher dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw.

As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him. He desires gains, honor, and renown among those following brahmins and householders from towns and villages, becomes greedy, and reverts to abundance. This is called, Ananda, a teacher's trouble. Because of the teacher's trouble, he is overcome by evil, unwholesome states that defile, bring renewal of being, are fraught with suffering, resulting in future birth, aging, and death.

Thus, Ananda, there is trouble with the teacher. And how, Ananda, is there trouble with the fellow disciples? It is when a disciple of that teacher, emulating the teacher's seclusion, dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw. As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him.

He desires gains, honor, and renown among those following brahmins and householders from towns and villages, becomes greedy, and reverts to abundance. This is called, Ananda, a fellow disciple's trouble. Because of the fellow disciple's trouble, he is overcome by evil, unwholesome states that defile, bring renewal of being, are fraught with suffering, resulting in future birth, aging, and death.

Thus, Ananda, there is trouble with the fellow disciples. And how, Ananda, is there trouble with the holy life? Here, Ananda, a Tathāgata appears in the world, an Arahant, a fully enlightened Buddha, endowed with wisdom and conduct, well-gone, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

He dwells in a secluded lodging: in a forest, at the root of a tree, in a mountain, in a cave, in a cemetery, in a forest haunt, in the open air, on a heap of straw. As he dwells in such a challenging dwelling, brahmins and householders from towns and villages follow him.

And among those returning to the Brahmin and householder life in towns and in the countryside, he does not indulge in intoxication, does not fall into heedlessness, does not revert to abundance. Indeed, Ananda, a disciple of the teacher, promoting solitude as taught by that teacher, frequents a secluded dwelling: a forest, the foot of a tree, a mountain, a cave, a mountain cave, a charnel ground, a forest tract, an open space, a heap of straw.

As he dwells in such a remote place, Brahmins and householders return to him in towns and in the countryside. He indulges in intoxication, falls into heedlessness, reverts to abundance among those returning to the Brahmin and householder life in towns and in the countryside.

This, Ananda, is called a disturbance to the holy life. By the disturbance to the holy life, evil unwholesome states that defile, bringing renewal of being, accompanied by distress, ripening in suffering, leading to future birth, aging, and death, overwhelm him.

Thus, Ananda, is the disturbance to the holy life. Among these, Ananda, the disturbance caused by a teacher and the disturbance caused by fellow disciples, this disturbance to the holy life is more painful and bitter, and it even leads to downfall.

Therefore, Ananda, conduct yourselves towards me with friendliness, not with hostility. That will lead to your long-term welfare and happiness. How, Ananda, do disciples conduct themselves towards the teacher with hostility, not with friendliness?

Here, Ananda, the teacher teaches the Dhamma to the disciples out of compassion, for their welfare, thinking: This is for your welfare, this is for your happiness. But the disciples do not listen, do not lend ear, do not set their minds to understand, and they deviate from the teacher's instruction.

Thus, Ananda, disciples conduct themselves towards the teacher with hostility, not with friendliness. How, Ananda, do disciples conduct themselves towards the teacher with friendliness, not with hostility?

Here, Ananda, the teacher teaches the Dhamma to the disciples out of compassion, for their welfare, thinking: This is for your welfare, this is for your happiness. The disciples listen, lend ear, set their minds to understand, and they do not deviate from the teacher's instruction.

Thus, Ananda, disciples conduct themselves towards the teacher with friendliness, not with hostility. Therefore, Ananda, conduct yourselves towards me with friendliness, not with hostility. That will lead to your long-term welfare and happiness. I will not exert myself for you, Ananda, as the potter for the raw and underbaked. I will speak reprimanding; I will speak instructing. What is essential will remain.

Thus spoke the Blessed One. The venerable Ananda was pleased and rejoiced in the Blessed One's words.

The Greater Discourse on Emptiness is finished.

Oghataraṇasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then a certain deity, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One; having approached, the deity paid homage to the Blessed One and stood to one side. Standing to one side, the deity said to the Blessed One:

How, dear sir, did you cross over the flood?

Without standing and without struggling, friend, I crossed over the flood.

But how, dear sir, without standing and without struggling, did you cross over the flood?

When I stood, I sank; when I struggled, I got swept away. Thus, without standing and without struggling, I crossed over the flood.

For a long time, indeed, I see

A brahmin fully extinguished;

Without standing and without struggling,

Having crossed over attachment in the world.

This is what the deity said.

The Teacher approved.

Then the deity, thinking, The Teacher has approved of me, paid homage to the Blessed One, and keeping him on the right, vanished right there.

Paṭhamanāthasutta

Live with a protector do not live unprotected.

It is suffering to live unprotected.

These are the ten dhammas that make one protected.

What ten?

Here a disciple is virtuous, lives restrained with the restraint of the Pātimokkha, is accomplished in conduct and resort, seeing danger in the slightest faults, and undertakes the training rules.

And when a disciple is virtuous… undertakes the training rules, this dhamma too is protective.

Furthermore a disciple is learned, remembers what he has heard, has amassed what he has heard, those dhammas that are beautiful in the beginning, beautiful in the middle, and beautiful in the end, that proclaim the holy life completely fulfilled, perfectly pure, such dhammas are much heard by him, remembered, recited verbally, investigated with the mind, and penetrated well by view.

And when a disciple is learned… penetrated well by view, this dhamma too is protective.

Furthermore a disciple has good friends, good companions, good comrades.

And when a disciple has good friends, good companions, good comrades, this dhamma too is protective.

Furthermore a disciple is easy to correct, having qualities that make him easy to admonish, compliant, taking instruction.

And when a disciple is easy to correct… taking instruction, this dhamma too is protective.

Furthermore a disciple is skilled and diligent in attending to the diverse chores of his fellow disciples, equipped with the knowledge of the proper means for such tasks.

And when a disciple is skilled and diligent… equipped with the knowledge of the proper means, this dhamma too is protective.

Furthermore a disciple loves the Dhamma, delights in the Dhamma, rejoices in the Dhamma, he is committed to the Abhidhamma and discipline, exuberant.

And when a disciple loves the Dhamma… exuberant, this dhamma too is protective.

Furthermore a disciple lives with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, strong, firm in exertion, not shirking the responsibility for cultivating wholesome states.

And when a disciple lives with energy aroused… not shirking the responsibility, this dhamma too is protective.

Furthermore a disciple is content with any kind of robe, almsfood, lodging, and medicinal requisites for the sick.

And when a disciple is content with any kind of robe… medicinal requisites for the sick, this dhamma too is protective.

Furthermore a disciple is mindful, endowed with supreme mindfulness and alertness, remembering and recalling what was done and said long ago.

And when a disciple is mindful… recalling what was done and said long ago, this dhamma too is protective.

Furthermore a disciple is wise, he possesses the wisdom that leads to the complete destruction of suffering, noble and penetrative, leading to the complete destruction of suffering.

And when a disciple is wise… leading to the complete destruction of suffering, this dhamma too is protective.

Live with a protector do not live unprotected.

It is suffering to live unprotected.

These are the ten dhammas that make one protected.

Kimatthiyasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then the venerable Ānanda approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:

For what purpose, master, are wholesome virtues? What is their benefit? For the purpose of non-remorse, Ānanda, wholesome virtues are for the benefit of non-remorse.

But, master, for what purpose is non-remorse? What is its benefit? Non-remorse, Ānanda, is for the purpose of joy, for the benefit of joy.

And joy, master, for what purpose? What is its benefit?

Joy, Ānanda, is for the purpose of rapture, for the benefit of rapture.

And rapture, master, for what purpose? What is its benefit? Rapture, Ānanda, is for the purpose of tranquility, for the benefit of tranquility.

And tranquility, master, for what purpose? What is its benefit? Tranquility, Ānanda, is for the purpose of happiness, for the benefit of happiness.

And happiness, master, for what purpose? What is its benefit? Happiness, Ānanda, is for the purpose of concentration, for the benefit of concentration.

And concentration, master, for what purpose? What is its benefit? Concentration, Ānanda, is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are.

And knowledge and vision of things as they really are, master, for what purpose? What is its benefit?

Knowledge and vision of things as they really are, Ānanda, is for the purpose of disenchantment, for the benefit of disenchantment.

And disenchantment, master, for what purpose? What is its benefit? Disenchantment, Ānanda, is for the purpose of dispassion, for the benefit of dispassion.

And dispassion, master, for what purpose? What is its benefit? Dispassion, Ānanda, is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.

Thus, Ānanda, wholesome virtues are for the purpose of non-remorse, for the benefit of non-remorse, non-remorse is for the purpose of joy, for the benefit of joy, joy is for the purpose of rapture, for the benefit of rapture, rapture is for the purpose of tranquility, for the benefit of tranquility, tranquility is for the purpose of happiness, for the benefit of happiness, happiness is for the purpose of concentration, for the benefit of concentration, concentration is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are, knowledge and vision of things as they really are is for the purpose of disenchantment, for the benefit of disenchantment, disenchantment is for the purpose of dispassion, for the benefit of dispassion, dispassion is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.

Thus, Ānanda, wholesome virtues gradually lead to the highest.

Cetanākaraṇīyasutta

For a virtuous person who is endowed with virtue, there is no need to will: May I not regret. It is natural for a virtuous person endowed with virtue to not have regret.

For one without regret there is no need to will: May joy arise in me. It is natural for one without regret to feel joy.

For the joyful there is no need to will: May rapture arise in me. It is natural for the joyful to experience rapture.

For one with rapture there is no need to will: May my body be tranquil. It is natural for one with rapture to have a tranquil body.

For one with a tranquil body there is no need to will: May I feel pleasure. It is natural for one with a tranquil body to feel pleasure.

For the pleasurable there is no need to will: May my mind be concentrated. It is natural for the pleasurable to have their mind concentrated.

For the concentrated there is no need to will: May I know and see things as they really are. It is natural for the concentrated to know and see things as they really are.

For one who knows and sees things as they really are there is no need to will: May I feel disenchantment. It is natural for one who knows and sees things as they really are to feel disenchantment.

For the disenchanted there is no need to will: May I be dispassionate. It is natural for the disenchanted to become dispassionate.

For the dispassionate there is no need to will: May I realize the knowledge and vision of liberation. It is natural for the dispassionate to realize the knowledge and vision of liberation.

Thus dispassion is for the purpose of the knowledge and vision of liberation, the benefit of the knowledge and vision of liberation; disenchantment is for the purpose of dispassion, the benefit of dispassion; the knowledge and vision of things as they really are is for the purpose of disenchantment, the benefit of disenchantment; concentration is for the purpose of the knowledge and vision of things as they really are, the benefit of the knowledge and vision of things as they really are; pleasure is for the purpose of concentration, the benefit of concentration; tranquility is for the purpose of pleasure, the benefit of pleasure; rapture is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of rapture, the benefit of rapture; non-regret is for the purpose of joy, the benefit of joy; and virtuous behaviors are for the purpose of non-regret, the benefit of non-regret.

Thus dhammas lead to dhammas, dhammas fulfill dhammas for the crossing over to the far shore.

The Simile of Six Animals

Just as a person with a wound on his foot, covered in sores, might enter a thicket. There, thorns might pierce his feet, and leaves might scratch his body. Thus, that person would experience even more suffering and sorrow because of that.

Similarly a disciple who has gone to a village or forest might be criticized: This venerable one acts and behaves in such and such a way, he is a troublemaker in the village. Knowing him as a thorn, one should understand restraint and lack of restraint.

And how does lack of restraint occur? Here a disciple, seeing a form with the eye, becomes attached to pleasing forms, repelled by unpleasing forms, and lives with mindfulness of the body unestablished and with limited awareness. He does not understand, as it really is, the liberation of mind and liberation by wisdom wherein those evil unwholesome states cease without remainder.

Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... feeling a touch with the body... knowing a mental object with the mind, he becomes attached to pleasing mental objects, repelled by unpleasing mental objects, and lives with mindfulness of the body unestablished and with limited awareness.

He does not understand, as it really is, the liberation of mind and liberation by wisdom wherein those evil unwholesome states cease without remainder.

Just as a person might bind various animals - a snake, a crocodile, a bird, a dog, a jackal, a discipleey - with a strong rope, and having tied them to a central post or stake, let them go.

Those animals, each pulling towards its own habitat - the snake aiming for an anthill, the crocodile for water, the bird for the sky, the dog for the village, the jackal for the charnel ground, the discipleey for the forest.

When those animals become tired and exhausted, they would follow the one among them that is strongest, going under its control. In the same way for any disciple whose mindfulness immersed in the body is undeveloped and not cultivated, the eye pulls towards pleasing forms, unpleasing forms become repulsive... the mind pulls towards pleasing mental objects, unpleasing mental objects become repulsive. This is how lack of restraint occurs.

And how does restraint occur? Here a disciple, seeing a form with the eye, does not become attached to pleasing forms, nor repelled by unpleasing forms, and lives with mindfulness of the body established and with immeasurable awareness.

He understands, as it really is, the liberation of mind and liberation by wisdom wherein those evil unwholesome states cease without remainder... tasting a flavor with the tongue... knowing a mental object with the mind, he does not become attached to pleasing mental objects, nor repelled by unpleasing mental objects, and lives with mindfulness of the body established and with immeasurable awareness. He understands, as it really is, the liberation of mind and liberation by wisdom wherein those evil unwholesome states cease without remainder.

Just as a person might bind various animals - a snake, a crocodile, a bird, a dog, a jackal, a discipleey - with a strong rope, and having tied them to a strong post or stake, let them go.

Those animals, each pulling towards its own habitat - the snake aiming for an anthill, the crocodile for water, the bird for the sky, the dog for the village, the jackal for the charnel ground, the discipleey for the forest.

When those animals become tired and exhausted, they would stay by that same post or stake. In the same way for any disciple whose mindfulness immersed in the body is developed and cultivated, the eye does not pull towards pleasing forms, unpleasing forms are not repulsive... the tongue does not...

The mind delights in pleasing flavors ... but the mind does not delight in pleasing phenomena, and unpleasing phenomena are not disagreeable. Thus restraint is practiced. Like a strong post or pillar indeed is the designation for mindfulness directed to the body.

Therefore, here you should train thus: Our mindfulness directed to the body will be developed, will be cultivated, will be made much of, will be made a vehicle, will be established, will be undertaken, will be thoroughly practiced, will be well initiated. Thus should you train.

Vitakkasaṇṭhānasutta

Thus have I heard: At one time the Blessed One was staying in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

Disciples, a disciple devoted to higher mind should from time to time attend to five signs.

What five?

Here when a disciple attends to some sign, and due to that sign, unwholesome, evil thoughts connected with desire, aversion, and delusion arise, then he should attend to another sign connected with wholesomeness.

When he attends to another sign connected with wholesomeness, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

Just as a skilled carpenter or his apprentice might knock out a coarse peg by means of a fine one; so too, when a disciple attends to another sign connected with wholesomeness, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

If while attending to another sign connected with wholesomeness, there still arise in the disciple evil, unwholesome thoughts connected with desire, aversion, and delusion, then he should scrutinize the danger in those thoughts: These thoughts are unwholesome, they are reprehensible, they result in suffering.

By scrutinizing the danger in those thoughts, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

Just as a young man or woman, fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake, dog, or human were hung around their neck;

so too, by scrutinizing the danger in those thoughts, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

If while scrutinizing the danger in those thoughts, there still arise in the disciple evil, unwholesome thoughts connected with desire, aversion, and delusion, then he should try to forget those thoughts and should not give attention to them.

By not giving attention to them, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

Just as a man with good eyesight, not wanting to see forms that have come within range, might either close his eyes or look away; so too, by not giving attention to them, those unwholesome, evil thoughts connected with desire, aversion, and delusion are abandoned and subside.

With their abandoning, his mind becomes inwardly steady, composed, unified, and concentrated.

If while not giving attention to those thoughts, there still arise in the disciple evil, unwholesome thoughts connected with desire, aversion, and delusion, then he should attend to the stilling of the thought-formation of those thoughts.

It should be done. While attending to the formation of thoughts, those evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and come to an end. Upon their abandonment, the mind internally settles, becomes unified, and concentrates.

Just as a person walking fast might think, Why am I walking fast? What if I walk slowly? and then he walks slowly. Then he thinks, Why am I walking slowly? What if I stand? and then he stands. Then he thinks, Why am I standing? What if I sit? and then he sits. Then he thinks, Why am I sitting? What if I lie down? and then he lies down. By doing so, he would abandon coarser postures and adopt subtler ones.

Similarly, when a disciple does not attend to those thoughts, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and come to an end. Upon their abandonment, the mind internally settles, becomes unified, and concentrates.

If those evil, unwholesome thoughts arise while attending to the formation of thoughts, the disciple should, with teeth clenched and tongue pressed against the roof of the mouth, by the mind, suppress, squeeze, and torment the mind. As he does so, those evil, unwholesome thoughts are abandoned and come to an end. Upon their abandonment, the mind internally settles, becomes unified, and concentrates.

Just as a strong person might seize a weaker person by the head or shoulders and constrain, squeeze, and torment them; similarly, those evil, unwholesome thoughts are abandoned and come to an end.

By changing the focus from the sign that gives rise to evil, unwholesome thoughts to another sign connected with the wholesome, those thoughts are abandoned and come to an end. By examining the danger in those thoughts, by not attending to them, and by attending to the formation of thoughts, those evil, unwholesome thoughts are abandoned and come to an end. Upon their abandonment, the mind internally settles, becomes unified, and concentrates. This is called a disciple in control.

In the courses of thought. He will think whatever thought he wishes to think, he will not think any thought he does not wish to think.

He has cut off desire, removed the fetter, rightly comprehended conceit, and made an end of suffering.

Thus spoke the Blessed One.

The disciples were pleased and rejoiced in the Blessed One's words.

The Discourse on the Bases of Mindfulness

Bhikkhus, there are these six bases of mindfulness. What six?

Here, discipes, a noble disciple recollects the Tathāgata thus: Such indeed is the Blessed One... teacher of gods and humans, the Enlightened One, the Blessed One. When, discipes, a noble disciple recollects the Tathāgata, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, discipes, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.

Again, discipes, a noble disciple recollects the Dhamma thus: Well proclaimed by the Blessed One is the Dhamma... to be personally experienced by the wise. When, discipes, a noble disciple recollects the Dhamma, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, discipes, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.

Again, discipes, a noble disciple recollects the Saṅgha thus: Well-practiced is the Saṅgha of the Blessed One's disciples... the unsurpassed field of merit for the world. When, discipes, a noble disciple recollects the Saṅgha, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, discipes, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.

Again, discipes, a noble disciple recollects their own virtue, unbroken... leading to concentration. When, discipes, a noble disciple recollects their virtue, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, discipes, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.

Again, discipes, a noble disciple recollects their own generosity: It is a gain for me, it is well gained by me... delighting in giving and sharing. ... Herein, some beings are purified.

Again, discipes, a noble disciple recollects the devas: There are the devas of the Four Great Kings, the devas of the Thirty-three, the Yāma devas, the Tusita devas, the devas who delight in creating, the devas who control what others have created, the Brahma-world devas, and devas beyond them.

Just as those devas, with their respective faith, virtue, learning, generosity, and wisdom, passed away from here and reappeared there, so too do I possess such faith, virtue, learning, generosity, and wisdom.

When, discipes, a noble disciple recollects their own and the devas faith, virtue, learning, generosity, and wisdom, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, discipes, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.

These, discipes, are the six bases of mindfulness.

Udāyīsutta

Then the Blessed One addressed the venerable Udāyī:

How many, Udāyī, are the bases of recollection?

When this was said, the venerable Udāyī remained silent.

For the second time, the Blessed One addressed the venerable Udāyī:

How many, Udāyī, are the bases of recollection?

For the second time, the venerable Udāyī remained silent.

For the third time, the Blessed One addressed the venerable Udāyī:

How many, Udāyī, are the bases of recollection?

For the third time, the venerable Udāyī remained silent.

Then the venerable Ānanda said to the venerable Udāyī:

The Teacher is addressing you, friend Udāyī.

I hear, friend Ānanda, the Blessed One.

Here, sir, a disciple recollects his manifold past lives: such as one birth, two births… Thus, he recollects his manifold past lives in detail and in full.

This, sir, is a base of recollection.

Then the Blessed One addressed the venerable Ānanda:

I knew, Ānanda:

This Udāyī, this foolish man, does not dwell pursuing higher mind.

How many, Ānanda, are the bases of recollection?

There are five, sir, bases of recollection.

Which five?

Here, sir, a disciple, having secluded himself from sensual pleasures… enters and dwells in the third jhāna.

This, sir, when developed and cultivated, leads to happiness here and now.

Furthermore, sir, a disciple develops the perception of light, determines the perception of day, just as by day so by night, just as by night so by day; and with an open and unenveloped heart, he develops a mind that is bright.

This, sir, when developed and cultivated, leads to the attainment of knowledge and vision.

Furthermore, sir, a disciple examines this very body from the soles of the feet up and from the top of the hair down, a body filled with various impurities: In this body, there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.

This, sir, when developed and cultivated, leads to the removal of lust for sensual pleasures.

Furthermore, sir, a disciple sees a corpse thrown in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter.

He then applies this perception to his own body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Just as if he were to see a corpse in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms.

He then applies this perception to his own body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Just as if he were to see a corpse in a charnel ground reduced to a skeleton with flesh and blood, held together by sinews… reduced to a blood-besmeared skeleton without flesh but held together by sinews… a fleshless, bloodless skeleton held together by sinews… disconnected bones scattered in all directions: here a hand bone, there a foot bone, a shin bone, a thigh bone, a hip bone, a back bone, a rib bone, a breast bone, an arm bone, a shoulder bone, a neck bone, a jaw bone, a tooth, a skull.

He then applies this perception to his own body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

This, sir, when developed and cultivated, leads to the uprooting of conceit I am.

Furthermore, sir, a disciple, having abandoned pleasure… enters and dwells in the fourth jhāna.

This, sir, when developed and cultivated, leads to the penetration of many elements.

These, sir, are the five bases of recollection.

Good, good, Ānanda.

Therefore, Ānanda, you should also remember this sixth base of recollection.

Here, Ānanda, a disciple proceeds with mindfulness when going forward and returning; he acts with mindfulness when looking ahead and looking away; he acts with mindfulness when flexing and extending his limbs; he acts with mindfulness when wearing his robes and carrying his outer robe and bowl; he acts with mindfulness when eating, drinking, consuming food, and tasting; he acts with mindfulness when defecating and urinating; he acts with mindfulness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

This, Ānanda, when developed and cultivated, leads to full awareness.

The Simile of the Lamp

Mindfulness of breathing when developed and cultivated, is very fruitful and beneficial.

How is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

Here a disciple, gone to the forest or to the root of a tree or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in the body.

Mindful he breathes in, mindful he breathes out.

Breathing in long, he understands: I breathe in long; ...

Breathing out long, he understands: I breathe out long.

Breathing in short, he understands: I breathe in short; ...

Breathing out short, he understands: I breathe out short.

In this way mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

I too before my awakening, being an unawakened bodhisattva, practiced mindfulness of breathing in this way for a long time.

While I was practicing mindfulness of breathing in this way, my body did not become fatigued, my eyes did not become strained; and my mind was liberated from the pollutants without grasping.

Therefore if a disciple desires:

May my body not become fatigued, may my eyes be unstrained, and may my mind be liberated from the pollutants without grasping, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May the sensual thoughts that have arisen in me be abandoned, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May I dwell perceiving the unattractive in the unattractive, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May I dwell perceiving the attractive in the unattractive, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May I dwell perceiving the unattractive and the attractive as equal, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May I dwell perceiving the unattractive and the attractive as not-self, he should attend carefully to this mindfulness of breathing.

Therefore if a disciple desires:

May I dwell perceiving both the unattractive and the attractive, not grasping at either, being equanimous and mindful,

Therefore a disciple should cultivate mindfulness of breathing meditation in a suitable way. If a disciple wishes: Having abandoned sensual pleasures, having abandoned unwholesome states, with applied and sustained thought, with joy and happiness born of seclusion, I would enter and dwell in the first jhana, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: With the subsiding of thought and examination, internally appeased, with a unified mind, without thought and examination, I would enter and dwell in the second jhana, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: With the fading away of joy, remaining equanimous, mindful and clearly knowing, experiencing happiness with the body, I would enter and dwell in the third jhana, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: By abandoning pleasure and pain, and with the disappearance of former joy and grief, I would enter and dwell in the fourth jhana, purified by equanimity and mindfulness, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: By completely transcending perceptions of form, with the disappearance of perceptions of resistance, not focusing on diversity, aware that space is infinite, I would enter and dwell in the dimension of infinite space, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: By completely transcending the dimension of infinite space, aware that consciousness is infinite, I would enter and dwell in the dimension of infinite consciousness, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: By completely transcending the dimension of infinite consciousness, there is nothing at all, he should cultivate mindfulness of breathing meditation in this way.

If a disciple wishes: By completely transcending the dimension of nothingness, I would enter and dwell in the dimension of neither perception nor non-perception, he should cultivate mindfulness of breathing meditation in this way.

One should dwell perceiving the cessation of perception and feeling by completely transcending the perception of non-perception. This is the proper way to cultivate mindfulness of breathing. When mindfulness of breathing is developed and cultivated in this way, if one experiences a pleasant feeling, they understand it as impermanent, unsatisfactory, and not self.

If one experiences a painful feeling, they understand it as impermanent, unsatisfactory, and not self. If one experiences a neutral feeling, they understand it as impermanent, unsatisfactory, and not self. Whether experiencing a pleasant, painful, or neutral feeling, they do not cling to it. They understand that the feeling is limited to the body, limited to life, and that with the breakup of the body, after death, all feelings will cease and become cool right here.

Just as an oil lamp burns depending on oil and a wick, and when the oil and wick are used up, it is extinguished due to lack of fuel, in the same way, a disciple, perceiving a feeling limited to the body as a feeling limited to the body, and a feeling limited to life as a feeling limited to life, understands that with the breakup of the body, after death, all feelings will cease and become cool right here.

Paṭhamamaraṇassatisutta

At one time, the Blessed One was staying at Nātika in the Brick Hall. There, the Blessed One addressed the disciples: Disciples. Venerable Sir, the disciples replied to the Blessed One. The Blessed One said:

Mindfulness of death, when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as its consummation. Should you not cultivate mindfulness of death?

When this was said, a certain disciple said to the Blessed One: I, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple?

Here, venerable sir, it occurs to me: Oh, may I live for the night and day, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the day, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat a meal, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat four or five mouthfuls, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat one mouthful, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to breathe in or out, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.

Having said this, the Blessed One said to the disciples: Disciples, whether a disciple cultivates mindfulness of death thinking: Oh, may I live for the night and day, or for the day, or for the time it takes to eat a meal, or for the time it takes to eat four or five mouthfuls, these disciples are said to live negligently, to cultivate mindfulness of death slowly for the destruction of the taints.

But whether a disciple cultivates mindfulness of death thinking: Oh, may I live for the time it takes to eat one mouthful, or for the time it takes to breathe in or out, these disciples are said to live diligently, to cultivate mindfulness of death sharply for the destruction of the taints. Therefore train yourselves thus.

Let us live heedfully, develop acute mindfulness of death for the destruction of the taints. Thus should you train yourselves.

Satipatthana Sutta

Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.

There, the Blessed One addressed the disciples: Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Nibbana, namely, the four foundations of mindfulness.

What are the four?

Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

1. Contemplation of the Body

1.1. Mindfulness of Breathing

And how does a disciple dwell contemplating the body in the body?

Here a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.

Breathing in long, he knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.

He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.

He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.

Just as a skilled turner or his apprentice, when making a long turn knows, I make a long turn, or when making a short turn knows, I make a short turn;

in the same way breathing in long, a disciple knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short.

He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.

He trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; he dwells contemplating the arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.2. Contemplation of Postures

Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down.

Or however his body is disposed, he knows it.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; he dwells contemplating the arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.3. Contemplation of Clear Knowing

Again a disciple, in going forward and returning, applies clear knowing; in looking ahead and looking away, he applies clear knowing; in bending and stretching, he applies clear knowing; in wearing his robes and carrying his outer robe and bowl, he applies clear knowing; in eating, drinking, chewing, and tasting, he applies clear knowing; in defecating and urinating, he applies clear knowing; in walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he applies clear knowing.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; he dwells contemplating the arising factors in the body, or he dwells contemplating the vanishing factors in the body, or he dwells contemplating both the arising and vanishing factors in the body.

Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

That is how a disciple dwells contemplating the body in the body.

1.4. Contemplation of Repulsiveness

Disciples, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.

Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it: This is hill rice, this is wheat, this is red rice, this is beans, this is peas, this is millet, this is white rice. In the same way, a disciple reflects on this very body from the soles of the feet up and from the top of the hair down, surrounded by skin and filled with various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, oil of the joints, and urine.

Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

The section on the contemplation of repulsiveness is finished.

Again a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice had killed a cow and was sitting at the crossroads with it cut up into pieces. In the same way, a disciple reflects on this very body, as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate. Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones scattered in all directions: here a hand bone, there a foot bone, a shin bone, a thigh bone, a hip bone, a back bone, a rib bone, a breast bone, an arm bone, a shoulder bone, a neck bone, a jaw bone, a tooth, a skull. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.

Thus he lives contemplating the body internally... in this way a disciple lives contemplating the body.

Again a disciple, as if he were to see a corpse thrown in a charnel ground, the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotted and crumbled to dust. He applies this perception to his own body: This body too is of the same nature; it will be like that, it is not exempt from that fate.

Thus he lives contemplating the body internally or externally or both; he lives contemplating the arising factors in the body, the vanishing factors in the body, or both; or mindfulness that there is a body is established in him to the extent necessary for bare knowledge and continuous mindfulness.

And he lives independent, not clinging to anything in the world. In this way a disciple lives contemplating the body.

Disciples, a disciple dwells contemplating the body in the body.

2. Contemplation of Feelings

And how does a disciple dwell contemplating feelings in feelings?

Here when experiencing a pleasant feeling, a disciple understands I experience a pleasant feeling; when experiencing a painful feeling, he understands I experience a painful feeling; when experiencing a neither-painful-nor-pleasant feeling, he understands I experience a neither-painful-nor-pleasant feeling; when experiencing a worldly pleasant feeling, he understands I experience a worldly pleasant feeling; when experiencing an unworldly pleasant feeling, he understands I experience an unworldly pleasant feeling; when experiencing a worldly painful feeling, he understands I experience a worldly painful feeling; when experiencing an unworldly painful feeling, he understands I experience an unworldly painful feeling; when experiencing a worldly neither-painful-nor-pleasant feeling, he understands I experience a worldly neither-painful-nor-pleasant feeling; when experiencing an unworldly neither-painful-nor-pleasant feeling, he understands I experience an unworldly neither-painful-nor-pleasant feeling.

Thus he dwells contemplating feelings internally, or externally, or both internally and externally. He dwells contemplating the arising factors in feelings, or the vanishing factors in feelings, or both the arising and vanishing factors in feelings.

There are feelings is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings.

3. Contemplation of Mind

And how does a disciple dwell contemplating the mind in the mind? Here a disciple understands a mind with lust as a mind with lust, a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion; a contracted mind as a contracted mind, a distracted mind as a distracted mind; an exalted mind as an exalted mind, an unexalted mind as an unexalted mind; a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind; a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.

Thus he dwells contemplating the mind internally, or externally, or both internally and externally. He dwells contemplating the arising factors in the mind, or the vanishing factors in the mind, or both the arising and vanishing factors in the mind.

There is a mind is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of mind is finished.

4. Contemplation of Dhammas

4.1. Contemplation of Dhammas in regard to Hindrances

And how does a disciple dwell contemplating dhammas in dhammas? Here a disciple dwells contemplating dhammas in the five hindrances. And how does a disciple dwell contemplating dhammas in the five hindrances?

Here a disciple knows when there is lust within him, There is lust within me, or when there is no lust within him, There is no lust within me; and he knows how unarisen lust arises, and how arisen lust is abandoned, and how abandoned lust does not arise again in the future.

He knows when there is hatred within him, There is hatred within me, or when there is no hatred within him, There is no hatred within me; and he knows how unarisen hatred arises, and how arisen hatred is abandoned, and how abandoned hatred does not arise again in the future.

He knows when there is sloth and torpor within him, There is sloth and torpor within me, or when there is no sloth and torpor within him, There is no sloth and torpor within me; and he knows how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor does not arise again in the future.

He understands when there is sloth and torpor internally, There is sloth and torpor in me, or when there is no sloth and torpor internally, There is no sloth and torpor in me. He understands how unarisen sloth and torpor arises, and how arisen sloth and torpor is abandoned, and how abandoned sloth and torpor will not arise in the future.

When there is restlessness and remorse internally, he knows, There is restlessness and remorse in me, or when there is no restlessness and remorse internally, he knows, There is no restlessness and remorse in me. He understands how unarisen restlessness and remorse arises, and how arisen restlessness and remorse is abandoned, and how abandoned restlessness and remorse will not arise in the future.

When there is doubt internally, he knows, There is doubt in me, or when there is no doubt internally, he knows, There is no doubt in me. He understands how unarisen doubt arises, and how arisen doubt is abandoned, and how abandoned doubt will not arise in the future.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally. He dwells observing the nature of arising in phenomena, or the nature of vanishing in phenomena, or both the nature of arising and vanishing in phenomena. There are phenomena, thus his mindfulness is established to the extent necessary for knowledge and mindfulness. He dwells independent and does not cling to anything in the world.

Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances.

4.2. Section on Observing Phenomena in the Aggregates of Clinging

Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.

And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging? Here a disciple knows:

This is form, this is the arising of form, this is the passing away of form;

This is feeling, this is the arising of feeling, this is the passing away of feeling;

This is perception, this is the arising of perception, this is the passing away of perception;

This is formations, this is the arising of formations, this is the passing away of formations;

This is consciousness, this is the arising of consciousness, this is the passing away of consciousness.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally. He dwells observing the nature of arising in phenomena, or the nature of vanishing in phenomena, or both the nature of arising and vanishing in phenomena. There are phenomena, thus his mindfulness is established to the extent necessary for knowledge and mindfulness. He dwells independent and does not cling to anything in the world.

Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging.

4.3. Section on Observing Phenomena in the Sense Bases

Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases.

And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases? Here a disciple knows the eye and forms, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the ear and sounds, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the nose and odors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

He knows the tongue and flavors, and the fetter that arises dependent on both; he knows how the unarisen fetter arises, and how the arisen fetter is abandoned, and how the abandoned fetter will not arise in the future.

And he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising. He understands the body and tactile sensations, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.

He understands the mind and phenomena, and he understands the fetter that arises dependent on both. He understands how the arising of unarisen fetters occurs, and he understands the abandoning of arisen fetters, and he understands how, for abandoned fetters, there is no future arising.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the vanishing phenomena in phenomena, or both the arising and vanishing phenomena in phenomena. There are phenomena is the mindfulness established in him to the extent necessary for knowledge and mindfulness.

He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the six internal and external sense bases.

4.4. The Section on the Factors of Enlightenment

Again a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell observing phenomena in phenomena in the seven factors of enlightenment?

Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor within me, or he knows the absence of the mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor within me.

He understands how the unarisen mindfulness enlightenment factor arises, and he understands how the arisen mindfulness enlightenment factor is fully developed.

He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor within me, or he knows the absence of the investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor within me.

He understands how the unarisen investigation-of-phenomena enlightenment factor arises, and he understands how the arisen investigation-of-phenomena enlightenment factor is fully developed.

He knows the present energy enlightenment factor as I have the energy enlightenment factor within me, or he knows the absence of the energy enlightenment factor as I do not have the energy enlightenment factor within me.

He understands how the unarisen energy enlightenment factor arises, and he understands how the arisen energy enlightenment factor is fully developed. He knows the present joy enlightenment factor as I have the joy enlightenment factor within me, or he knows the absence of the joy enlightenment factor as I do not have the joy enlightenment factor within me.

He understands how the unarisen joy enlightenment factor arises, and he understands how the arisen joy enlightenment factor is fully developed. He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor within me, or he knows the absence of the tranquility enlightenment factor as I do not have the tranquility enlightenment factor within me.

He understands how the unarisen tranquility enlightenment factor arises, and he understands how the arisen tranquility enlightenment factor is fully developed. He knows the present concentration enlightenment factor as I have the concentration enlightenment factor within me, or he knows the absence of the concentration enlightenment factor as I do not have the concentration enlightenment factor within me.

He understands how the unarisen concentration enlightenment factor arises, and he understands how the arisen concentration enlightenment factor is fully developed. He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor within me, or he knows the absence of the equanimity enlightenment factor as I do not have the equanimity enlightenment factor within me.

He understands how the unarisen equanimity enlightenment factor arises, and he understands how the arisen equanimity enlightenment factor is fully developed. Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.

He dwells observing phenomena in phenomena, internally or externally in phenomena; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.

There are phenomena is how mindfulness is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the seven factors of enlightenment.

4.5. The Section on the Truth in the Observation of Phenomena

Again a disciple dwells observing phenomena in phenomena in the four noble truths. And how does a disciple dwell observing phenomena in phenomena in the four noble truths?

Here a disciple truly understands this is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.

Thus, he dwells observing phenomena in phenomena internally, or externally, or both internally and externally; he dwells observing the arising phenomena in phenomena, or the passing away phenomena in phenomena, or the arising and passing away phenomena in phenomena.

There are phenomena is how mindfulness is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in the four noble truths. The section on truth is finished. The observation of phenomena is finished.

Whoever develops the four foundations of mindfulness in this way for seven years, can expect one of two results: either final knowledge here and now, or if there is a residue of clinging, non-returning.

Let alone seven years, disciples. Whoever develops the four foundations of mindfulness in this way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.

Whoever develops the four foundations of mindfulness in this way for seven months… six months… five months… four months… three months… two months… one month… half a month…

Let alone half a month, disciples. Whoever develops the four foundations of mindfulness in this way for seven days, can expect one of two results: either final knowledge here and now, or if there is a residue of clinging, non-returning.

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbana, namely the four foundations of mindfulness. Thus what was said was in reference to this. This is what the Blessed One said.

The disciples were pleased and delighted in the Blessed One's words.

Ānāpānasati Sutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion, together with many well-known elder disciples: with the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāyana, the venerable Mahākoṭṭhita, the venerable Mahākappina, the venerable Mahācunda, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and other well-known elder disciples.

At that time, the elder disciples were advising and instructing the new disciples.

Some elder disciples were advising and instructing ten disciples, some twenty disciples, some thirty disciples, and some forty disciples.

And those new disciples, being advised and instructed by the elder disciples, came to know a significant distinction in the sequence of the teachings.

At that time, on the full moon night of the Pavarana ceremony, the Blessed One was sitting in the open air surrounded by the disciple community.

Then, having observed the silent disciple community, the Blessed One addressed the disciples:

I am committed to this path;

I am resolved to this path.

Therefore strive more energetically to attain what has not been attained, to achieve what has not been achieved, to realize what has not been realized.

Here, I will enter the rainy season retreat in Sāvatthī at the full moon of Komudi.

The disciples in the countryside heard:

The Blessed One will enter the rainy season retreat right here in Sāvatthī at the full moon of Komudi.

Those countryside disciples approached Sāvatthī to see the Blessed One.

And those elder disciples more energetically advised and instructed the new disciples.

Some elder disciples were advising and instructing ten disciples, some twenty disciples, some thirty disciples, and some forty disciples.

And those new disciples, being advised and instructed by the elder disciples, came to know a significant distinction in the sequence of the teachings.

At that time, on the full moon night of the Komudi and the rainy season retreat, the Blessed One was sitting in the open air surrounded by the disciple community.

Then, having observed the silent disciple community, the Blessed One addressed the disciples:

This assembly is silent, disciples; this assembly is without frivolous talk; it is established on the essence.

Such is this disciple community, such is this assembly, as an assembly worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

Such is this disciple community, such is this assembly, where even a small gift becomes great, and a great gift becomes even greater.

Such is this disciple community, such is this assembly, rare to see in the world.

Such is this disciple community, such is this assembly, worthy of traveling leagues to see, even with a heavy load.

There are in this disciple community, arahants with taints destroyed, who have lived the holy life, done what was to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge: such disciples too are here in this disciple community.

There are in this disciple community, those who, with the destruction of the five lower fetters, will be reborn spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world: such disciples too are here in this disciple community.

There are in this disciple community, those who, with the destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners, coming back to this world only once more to make an end of suffering:

such disciples too are here in this disciple community.

There are in this disciple community, those who, with the destruction of three fetters, are stream-enterers, no longer subject to perdition, bound for enlightenment: such disciples too are here in this disciple community.

There are in this disciple community, those who are devoted to the cultivation of the four foundations of mindfulness: such disciples too are here in this disciple community.

In the community of disciples, they dwell devoted to the development of the four right efforts... the four bases of power... the five faculties... the five powers... the seven factors of enlightenment... and the noble eightfold path. Such disciples exist in this community of disciples.

There are disciples in this community of disciples who dwell devoted to the development of loving-kindness... compassion... sympathetic joy... equanimity... the perception of unattractiveness... and the perception of impermanence. Such disciples exist in this community of disciples.

There are disciples in this community of disciples who dwell devoted to the development of mindfulness of breathing. Mindfulness of breathing when developed and cultivated, is of great fruit and benefit. Mindfulness of breathing, when developed and cultivated, fulfills the four foundations of mindfulness.

The four foundations of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.

How is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

Here a disciple, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body.

Mindful he breathes in, mindful he breathes out. Breathing in long, he knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short; he trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body; he trains thus: I shall breathe in calming bodily formation; he trains thus: I shall breathe out calming bodily formation.

He trains thus: I shall breathe in experiencing joy; he trains thus: I shall breathe out experiencing joy; he trains thus: I shall breathe in experiencing pleasure; he trains thus: I shall breathe out experiencing pleasure; he trains thus: I shall breathe in experiencing the mental formation; he trains thus: I shall breathe out experiencing the mental formation; he trains thus: I shall breathe in calming the mental formation; he trains thus: I shall breathe out calming the mental formation.

He trains thus: I shall breathe in experiencing the mind; he trains thus: I shall breathe out experiencing the mind; he trains thus: I shall breathe in gladdening the mind; he trains thus: I shall breathe out gladdening the mind; he trains thus: I shall breathe in concentrating the mind; he trains thus: I shall breathe out concentrating the mind; he trains thus: I shall breathe in liberating the mind; he trains thus: I shall breathe out liberating the mind.

He trains thus: I shall breathe in contemplating impermanence; he trains thus: I shall breathe out contemplating impermanence; he trains thus: I shall breathe in contemplating dispassion; he trains thus: I shall breathe out contemplating dispassion; he trains thus: I shall breathe in contemplating cessation; he trains thus: I shall breathe out contemplating cessation; he trains thus: I shall breathe in contemplating relinquishment; he trains thus: I shall breathe out contemplating relinquishment.

Thus developed mindfulness of breathing is of great fruit and benefit. How is mindfulness of breathing developed and cultivated so that it fulfills the four foundations of mindfulness?

At whatever time a disciple breathing in long knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short; he trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body; he trains thus: I shall breathe in calming bodily formation; he trains thus: I shall breathe out calming bodily formation; at that time a disciple dwells contemplating the body in the body, ardent, fully aware, mindful, having put away covetousness and grief for the world.

Among bodies I say, which is that? It is breathing in and breathing out. Therefore at that time a disciple dwells contemplating the body in the body, ardent, fully aware, mindful, having put away covetousness and grief for the world.

At whatever time a disciple trains thus: I shall breathe in experiencing joy; he trains thus: I shall breathe out experiencing joy; he trains thus: I shall breathe in experiencing pleasure; he trains thus: I shall breathe out experiencing pleasure; he trains thus: I shall breathe in experiencing the mental formation; he trains thus: I shall breathe out experiencing the mental formation;

He trains thus: I will breathe in experiencing the whole body; he trains thus: I will breathe out experiencing the whole body. He trains thus: I will breathe in calming bodily formation; he trains thus: I will breathe out calming bodily formation.

At that time the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world. Regarding feelings I say that among them, this is the foremost: careful attention to in-and-out breathing.

Therefore dwelling as an observer of feelings in feelings at that time, the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world.

When the disciple trains thus: I will breathe in experiencing the mind; he trains thus: I will breathe out experiencing the mind. He trains thus: I will breathe in gladdening the mind; he trains thus: I will breathe out gladdening the mind. He trains thus: I will breathe in concentrating the mind; he trains thus: I will breathe out concentrating the mind. He trains thus: I will breathe in liberating the mind; he trains thus: I will breathe out liberating the mind.

At that time the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world. I do not say that there is mindfulness of breathing for one who is forgetful, who is not fully aware.

Therefore dwelling as an observer of the mind in the mind at that time, the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world.

When the disciple trains thus: I will breathe in observing impermanence; he trains thus: I will breathe out observing impermanence. He trains thus: I will breathe in observing dispassion; he trains thus: I will breathe out observing dispassion. He trains thus: I will breathe in observing cessation; he trains thus: I will breathe out observing cessation. He trains thus: I will breathe in observing relinquishment; he trains thus: I will breathe out observing relinquishment.

At that time the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world. He sees with wisdom and thoroughly looks upon the abandoning of covetousness and grief.

Therefore dwelling as an observer of phenomena in phenomena at that time, the disciple dwells ardent, fully aware, mindful, having put away covetousness and grief for the world. Thus developed mindfulness of breathing, thus frequently practiced, fulfills the four foundations of mindfulness.

How are the four foundations of mindfulness developed and frequently practiced, fulfilling the seven factors of enlightenment? When the disciple dwells observing the body in the body, ardent, fully aware, mindful, having put away covetousness and grief for the world, mindfulness is established in him at that time, unconfused.

When mindfulness is established in the disciple unconfused at that time, the mindfulness enlightenment factor is aroused in the disciple. The mindfulness enlightenment factor is developed by the disciple at that time, and the mindfulness enlightenment factor comes to fulfillment by development in the disciple. Dwelling thus mindful, he investigates and examines that state with wisdom and embarks upon a full inquiry into it.

When dwelling thus mindful, he investigates and examines that state with wisdom and embarks upon a full inquiry into it, the investigation-of-states enlightenment factor is aroused in the disciple at that time, the investigation-of-states enlightenment factor is developed by the disciple, and the investigation-of-states enlightenment factor comes to fulfillment by development in the disciple.

For him, examining that state with wisdom, investigating and embarking upon a full inquiry into it, energy is aroused without slackening. When for him, examining that state with wisdom, investigating and embarking upon a full inquiry into it, energy is aroused without slackening, the energy enlightenment factor is aroused in the disciple at that time, the energy enlightenment factor is developed by the disciple, and the energy enlightenment factor comes to fulfillment by development in the disciple.

For one with aroused energy, unworldly rapture arises. When for one with aroused energy, unworldly rapture arises, the rapture enlightenment factor is aroused in the disciple at that time, the rapture enlightenment factor is developed by the disciple, and the rapture enlightenment factor comes to fulfillment by development in the disciple.

With a rapturous mind, both the body and the mind become tranquil. When with a rapturous mind, both the body and the mind become tranquil, the tranquility enlightenment factor is aroused in the disciple at that time, the tranquility enlightenment factor is developed by the disciple, and the tranquility enlightenment factor comes to fulfillment by development in the disciple.

He reaches fulfillment of development.

For one with a tranquil body and happy mind, the mind becomes concentrated.

Disciples, at the time when a disciple's mind becomes concentrated with a tranquil body and happy mind, the concentration enlightenment factor is aroused in that disciple at that time, the disciple develops the concentration enlightenment factor, and at that time the concentration enlightenment factor reaches fulfillment of development in that disciple.

Thus, with his mind well concentrated, he carefully observes.

Disciples, at the time when a disciple carefully observes with his mind well concentrated, the equanimity enlightenment factor is aroused in that disciple at that time, the disciple develops the equanimity enlightenment factor, and at that time the equanimity enlightenment factor reaches fulfillment of development in that disciple.

Disciples, at the time when a disciple dwells contemplating feelings... mind... phenomena, ardently, fully aware, and mindful, having put away covetousness and grief for the world, mindfulness is established in him at that time, unconfused.

Disciples, at the time when mindfulness is established in a disciple, unconfused, the mindfulness enlightenment factor is aroused in that disciple at that time, the disciple develops the mindfulness enlightenment factor, and at that time the mindfulness enlightenment factor reaches fulfillment of development in that disciple.

Dwelling thus mindful, he investigates and examines that Dhamma with wisdom, making a thorough investigation.

Disciples, at the time when a disciple, dwelling thus mindful, investigates and examines that Dhamma with wisdom, making a thorough investigation, the investigation of Dhamma enlightenment factor is aroused in that disciple at that time, the disciple develops the investigation of Dhamma enlightenment factor, and at that time the investigation of Dhamma enlightenment factor reaches fulfillment of development in that disciple.

For him, making an investigation with wisdom, his energy becomes unflagging.

Disciples, at the time when a disciple's energy becomes unflagging as he makes an investigation with wisdom, the energy enlightenment factor is aroused in that disciple at that time, the disciple develops the energy enlightenment factor, and at that time the energy enlightenment factor reaches fulfillment of development in that disciple.

For one with aroused energy, rapture that is not of the flesh arises.

Disciples, at the time when rapture that is not of the flesh arises in a disciple with aroused energy, the rapture enlightenment factor is aroused in that disciple at that time, the disciple develops the rapture enlightenment factor, and at that time the rapture enlightenment factor reaches fulfillment of development in that disciple.

With a joyful mind, both the body and mind become tranquil.

Disciples, at the time when a disciple's body and mind become tranquil with a joyful mind, the tranquility enlightenment factor is aroused in that disciple at that time, the disciple develops the tranquility enlightenment factor, and at that time the tranquility enlightenment factor reaches fulfillment of development in that disciple.

For one with a tranquil body and happy mind, the mind becomes concentrated.

Disciples, at the time when a disciple's mind becomes concentrated with a tranquil body and happy mind, the concentration enlightenment factor is aroused in that disciple at that time, the disciple develops the concentration enlightenment factor, and at that time the concentration enlightenment factor reaches fulfillment of development in that disciple.

Thus, with his mind well concentrated, he carefully observes.

Disciples, at the time when a disciple carefully observes with his mind well concentrated, the equanimity enlightenment factor is aroused in that disciple at that time, the disciple develops the equanimity enlightenment factor, and at that time the equanimity enlightenment factor reaches fulfillment of development in that disciple.

Thus developed the four foundations of mindfulness in this way, when cultivated and made much of, fulfill the seven factors of enlightenment.

And how are the seven factors of enlightenment developed and cultivated so as to fulfill true knowledge and liberation?

Here a disciple develops the mindfulness enlightenment factor, dependent on seclusion, dispassion, and cessation, maturing in release.

He develops the investigation of Dhamma enlightenment factor...

the energy enlightenment factor...

the rapture enlightenment factor...

the tranquility enlightenment factor...

the concentration enlightenment factor...

the equanimity enlightenment factor, dependent on seclusion, dispassion, and cessation, maturing in release.

Thus developed the seven factors of enlightenment in this way, when cultivated and made much of, fulfill true knowledge and liberation.

Thus spoke the Blessed One.

The disciples were pleased and delighted in the Blessed One's words.

The Discourse on Mindfulness of Breathing is finished.

Kāyagatāsatisutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

Then, after the meal, on returning from their alms-round, several disciples were sitting together in the assembly hall where this conversation arose:

Amazing, friend, wonderful, friend.

How the Blessed One, knowing, seeing, the Arahant, the Fully Enlightened One, has spoken of mindfulness of the body as developed and frequently practiced, leading to great benefit and great reward.

And while this conversation among those disciples was still in progress, the Blessed One, having emerged from seclusion in the evening, came to the assembly hall and sat down on the prepared seat.

After sitting down, the Blessed One asked the disciples:

What were you discussing just now while you were gathered here? What was the topic of your conversation that was interrupted?

Here, venerable sir, after our meal, on returning from our alms-round, sitting together in the assembly hall, this conversation arose among us:

Amazing, friend, wonderful, friend.

How the Blessed One, knowing, seeing, the Arahant, the Fully Enlightened One, has spoken of mindfulness of the body as developed and frequently practiced, leading to great benefit and great reward.

This was our conversation, venerable sir, that was interrupted when the Blessed One arrived.

How is mindfulness of the body developed and how is it frequently practiced so that it leads to great benefit and great reward?

Here a disciple, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body.

Mindful he breathes in, mindful he breathes out.

Breathing in long, he knows, I breathe in long; breathing out long, he knows, I breathe out long; breathing in short, he knows, I breathe in short; breathing out short, he knows, I breathe out short; he trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body; he trains thus: I shall breathe in calming the bodily formation; he trains thus: I shall breathe out calming the bodily formation.

As he lives thus diligent, ardent, and resolute, the thoughts of household life are abandoned, and his mind unifies and concentrates.

This is how a disciple develops mindfulness of the body.

Furthermore a disciple, when walking, knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down; or however his body is disposed, he knows it.

As he lives thus diligent, ardent, and resolute, the thoughts of household life are abandoned, and his mind unifies and concentrates.

In this way too a disciple develops mindfulness of the body.

Furthermore a disciple, in going forward and returning, applies clear knowing; in looking ahead and looking away, he applies clear knowing; in bending and stretching, he applies clear knowing; in wearing his robes and carrying his outer robe and bowl, he applies clear knowing; in eating, drinking, chewing, and tasting, he applies clear knowing; in defecating and urinating, he applies clear knowing; in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, he applies clear knowing.

As he lives thus diligent, ardent, and resolute, the thoughts of household life are abandoned, and his mind unifies and concentrates.

In this way too a disciple develops mindfulness of the body.

Furthermore a disciple reflects on this very body from the soles of the feet up, and from the top of the hair down, enclosed by skin, as full of many kinds of impurity:

This body has hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, oil of the joints, and urine.

Just as if there were a bag with an opening at both ends, full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyesight, having opened it, were to reflect: This is hill rice, these are beans, these are peas, these are millet, this is white rice; so too, a disciple reflects on this very body... as full of many kinds of impurity.

In this way too a disciple develops mindfulness of the body.

In this body, there are the solid parts, fluids, heat, gases, digested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine, etc.

For one who is diligent, ardent, and resolute in practice, sensual thoughts are abandoned. With their abandoning, the mind becomes settled internally, stands firm, becomes unified, and concentrated. Thus a disciple develops mindfulness of the body.

Furthermore a disciple reflects on this very body as it is, in terms of elements: In this body, there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice had killed a cow and was sitting at the crossroads with it cut up into pieces; in the same way a disciple reflects on this very body...

For one who is diligent, ardent, and resolute in practice, sensual thoughts are abandoned. With their abandoning, the mind becomes settled internally, stands firm, becomes unified, and concentrated. Thus a disciple develops mindfulness of the body.

Furthermore a disciple might see a body thrown in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter. He then applies this perception to his own body: This body too is of the same nature, it will become like that, it is not exempt from that fate. For one who is diligent...

Thus a disciple develops mindfulness of the body. Furthermore a disciple might see a body in the charnel ground being eaten by various creatures... He then applies this perception to his own body.

For one who is diligent... Thus a disciple develops mindfulness of the body. Furthermore a disciple might see a body in the charnel ground reduced to a skeleton with flesh and blood, held together by sinews... a skeleton smeared with blood... a fleshless skeleton smeared with blood... a skeleton without flesh and blood... bones scattered in all directions... He then applies this perception to his own body.

For one who is diligent... Thus a disciple develops mindfulness of the body. Furthermore a disciple might see a body in the charnel ground reduced to bleached bones... bones heaped up... bones decayed into dust. He then applies this perception to his own body.

For one who is diligent... Thus a disciple develops mindfulness of the body. Furthermore a disciple, having secluded himself from sensual pleasures... enters and remains in the first jhana. He suffuses, drenches, fills, and saturates his body with the joy and happiness born of seclusion, so that there is no part of his whole body not suffused with the joy and happiness born of seclusion.

Just as a skilled bathman or his apprentice might knead bath powder in a brass basin with water, so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not ooze; in the same way a disciple suffuses his body with the joy and happiness born of seclusion. For one who is diligent...

Thus a disciple develops mindfulness of the body. Furthermore a disciple, with the stilling of applied and sustained thought... enters and remains in the second jhana. He suffuses his body with the joy and happiness born of concentration...

Just as a deep lake with spring water welling up from within, having no inflow from the east, west, north, or south, and not filled by the occasional heavy rain from the sky, yet the cool water springs up from within the lake filling it, saturating it, permeating it, and overflowing it, so that there is not a single spot in the lake that is not touched by the cool water; in the same way a disciple saturates, permeates, fills, and overflows this body with the joy and happiness born of concentration, so that there is not a single spot in his body that is not touched by this joy and happiness.

Just as in a lotus pond, some lotuses might grow and flourish while submerged in the water, thriving under the water, their entire form from tips to roots filled and pervaded by cool water without any part of the lotuses untouched by the cool water; in the same way a disciple saturates, permeates, fills, and overflows this body with the joy and happiness free from rapture, so that there is not a single spot in his body that is not touched by this joy and happiness.

Just as a man sitting wrapped from head to foot with a white cloth would be fully covered by it without any part of his body untouched by the white cloth; in the same way a disciple sits, having pervaded this very body with a pure and bright mind, so that there is not a single spot in his body that is not touched by this pure and bright mind.

For one who is diligent, ardent, and resolute, the thoughts of household life are abandoned, and the mind internally settles, becomes unified, and concentrated.

Thus a disciple develops mindfulness of the body.

For anyone who has developed and frequently practiced mindfulness of the body, the wholesome states that are beneficial become natural. Just as for anyone who has dived into the great ocean, all the streams that flow into the ocean become accessible; similarly for anyone who has developed and frequently practiced mindfulness of the body, the wholesome states that are beneficial become natural.

For anyone who has not developed or frequently practiced mindfulness of the body, Mara finds an opportunity and a foothold. Just as if a man were to throw a heavy stone ball onto a wet lump of clay, it would make an impression; similarly for anyone who has not developed or frequently practiced mindfulness of the body, Mara finds an opportunity and a foothold.

Just as a dry piece of wood could easily catch fire when a man comes with the upper fire-stick, thinking, I will produce fire and make it blaze; similarly for anyone who has not developed or frequently practiced mindfulness of the body, Mara finds an opportunity and a foothold.

Just as an empty water pot placed on a stand; then a man comes with a water carrier. What do you think would that man be able to fill the pot with water?

Yes, venerable sir.

Indeed for anyone who has not developed and cultivated mindfulness directed to the body, Mara finds an opportunity and a foothold. But for anyone who has developed and cultivated mindfulness directed to the body, Mara does not find an opportunity or a foothold.

Just as if a man were to throw a light ball of string onto a wooden peg, do you think that man would be able to make the light ball of string land on the peg? No, venerable sir. In the same way for anyone who has developed and cultivated mindfulness directed to the body, Mara does not find an opportunity or a foothold.

Just as a wet piece of wood smeared with grease; then a man comes with an upper fire-stick, thinking: I will produce fire, I will produce heat. Do you think that man would be able to produce fire and heat by rubbing the upper fire-stick on the wet, greasy wood? No, venerable sir. In the same way for anyone who has developed and cultivated mindfulness directed to the body, Mara does not find an opportunity or a foothold.

Just as a water jug filled to the brim and placed on a stand; then a man comes carrying a load of water. Do you think that man would be able to add any water to it? No, venerable sir. In the same way for anyone who has developed and cultivated mindfulness directed to the body, Mara does not find an opportunity or a foothold.

For anyone who has developed and cultivated mindfulness directed to the body, whenever they direct their mind towards any state that should be realized through direct knowledge, right there they have the potential to witness it, provided they have the basis of mindfulness.

Just as a water jug filled to the brim and placed on a stand. If a strong man were to tip it, would water come out? Yes, venerable sir. In the same way for anyone who has developed and cultivated mindfulness directed to the body, whenever they direct their mind towards any state that should be realized through direct knowledge, right there they have the potential to witness it, provided they have the basis of mindfulness.

Just as in a flat area there is a pond filled to the brim with water, so that it could overflow. If a strong man were to open a channel, would water flow out? Yes, venerable sir. In the same way for anyone who has developed and cultivated mindfulness directed to the body, whenever they direct their mind towards any state that should be realized through direct knowledge, right there they have the potential to witness it, provided they have the basis of mindfulness.

Just as on level ground there is a chariot harnessed to thoroughbreds, ready, with the whip lying ready. A skilled charioteer, a trainer of horses to be tamed, mounts it and, taking the reins in his left hand and the whip in his right hand, he drives out and back in any direction he wishes; in the same way for anyone who has developed and cultivated mindfulness directed to the body, whenever they direct their mind towards any state that should be realized through direct knowledge, right there they have the potential to witness it, provided they have the basis of mindfulness.

By developing and cultivating mindfulness directed to the body, making it a vehicle, making it a basis, establishing it, consolidating it, and properly undertaking it, ten benefits are expected. One overcomes both discontent and delight, and one is able to endure both discontent and delight. One overcomes fear and dread, and one is able to endure fear and dread. One becomes able to withstand cold, heat, hunger, thirst, the touch of flies, mosquitoes, wind, sun, and creeping things, and abusive, unwelcome speech, and one becomes capable of enduring bodily feelings that, when they arise, are painful, sharp, cutting, bitter, disagreeable, distressing, and menacing to life.

One enjoys the four jhanas that constitute the higher mind and provide pleasant living here and now. One wields various kinds of psychic power: being one, one becomes many; being many, one becomes one; appears and vanishes; goes unhindered through a wall, through an enclosure, through a mountain, as though through space; dives in and out of the earth as though it were water; walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and the sun, so powerful and mighty; he exercises mastery with the body as far as the Brahma world.

With the purified divine ear-element, he hears both kinds of sounds, the divine and the human, those that are far as well as near. He understands the minds of other beings, of other persons, having encompassed them with his own mind.

He understands a mind with attachment as a mind with attachment, a mind without attachment ... a mind with hatred ... a mind without hatred ... a mind with delusion ... a mind without delusion ... a contracted mind ... a distracted mind ... an exalted mind ... a not exalted mind ... a surpassed mind ... an unsurpassed mind ... a concentrated mind ... an unconcentrated mind ... a liberated mind ... an unliberated mind as an unliberated mind. He recollects his manifold past lives, such as one birth, two births ... thus with details and in sequence, he recollects his manifold past lives.

With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understands how beings pass on according to their actions.

Through the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he dwells in it.

Bhikkhus, when mindfulness of the body is developed, cultivated, made much of, used as a vehicle, established, thoroughly set up, and well undertaken, these ten benefits can be expected.

Thus spoke the Blessed One.

The discipes were pleased and delighted in the Blessed One's words.

The Discourse on Mindfulness of the Body is finished.

Mahāsatipaṭṭhāna Sutta

Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.

There, the Blessed One addressed the disciples:

Disciples. Venerable Sir, those disciples replied to the Blessed One. The Blessed One said:

This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna: namely, the four foundations of mindfulness.

What are the four?

Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

1. Contemplation of the Body

Mindfulness of Breathing

And how does a disciple dwell contemplating the body in the body?

Here a disciple, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.

Breathing in long, he knows, I breathe in long; or breathing out long, he knows, I breathe out long.

Breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short.

He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body.

He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.

Just as a skilled turner or his apprentice, when making a long turn knows, I make a long turn, or when making a short turn knows, I make a short turn; so too, breathing in long, a disciple knows, I breathe in long; or breathing out long, he knows, I breathe out long, breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short.

He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body. He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Postures

Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down; or however his body is disposed, he knows it.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Clear Knowing

Again a disciple, in going forward and returning, applies clear knowing; in looking ahead and looking away, he applies clear knowing; in bending and stretching, he applies clear knowing; in wearing robes and carrying the outer robe and bowl, he applies clear knowing; in eating, drinking, chewing, and tasting, he applies clear knowing; in defecating and urinating, he applies clear knowing; in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, he applies clear knowing.

Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.

He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.

Indeed, there is a body, is established in him to the extent necessary for bare knowledge and mindfulness. And he dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating the body in the body.

Contemplation of the Body in Repulsiveness

This person reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.

Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyesight were to open it and review it: This is hill rice, these are beans, this is millet, these are peas, these are white rice.

In the same way, a disciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.

Contemplation of the Elements of the Body

Again a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice were to kill a cow and sit at a crossroads cutting it up, in the same way, a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.

Contemplation of Death of the Body

Again a disciple, just as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones scattered in all directions: here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib bone, there a breast bone, here an arm bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth, there the skull.

He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.

Again a disciple, just as if he were to see a corpse thrown in a charnel ground the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotten and crumbled to dust. He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.

Thus he lives contemplating the body in the body internally, or externally, or both internally and externally. He lives contemplating the arising factors in the body, or the vanishing factors in the body, or both the arising and vanishing factors in the body. There is a body is merely established in him to the extent necessary for bare knowledge and mindfulness. And he lives independent, not clinging to anything in the world. And so a disciple lives contemplating the body in the body.

Contemplation of Feeling

Where does he dwell? Here a disciple experiencing a pleasant feeling knows I experience a pleasant feeling. Experiencing a painful feeling, he knows I experience a painful feeling. Experiencing a neither-painful-nor-pleasant feeling, he knows I experience a neither-painful-nor-pleasant feeling. Experiencing a worldly pleasant feeling, he knows I experience a worldly pleasant feeling. Experiencing an unworldly pleasant feeling, he knows I experience an unworldly pleasant feeling. Experiencing a worldly painful feeling, he knows I experience a worldly painful feeling.

Experiencing an unworldly painful feeling, he knows I experience an unworldly painful feeling. Experiencing a worldly neither-painful-nor-pleasant feeling, he knows I experience a worldly neither-painful-nor-pleasant feeling. Experiencing an unworldly neither-painful-nor-pleasant feeling, he knows I experience an unworldly neither-painful-nor-pleasant feeling.

Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally. He dwells contemplating the nature of arising in feelings, or he dwells contemplating the nature of passing away in feelings, or he dwells contemplating the nature of both arising and passing away in feelings.

There are feelings is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings. The contemplation of feelings is completed.

Contemplation of Mind

How does a disciple dwell contemplating the mind in the mind? Here a disciple knows a mind with lust as a mind with lust, a mind without lust as a mind without lust, a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred, a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion, a contracted mind as a contracted mind, a distracted mind as a distracted mind, an exalted mind as an exalted mind, an unexalted mind as an unexalted mind, a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind, a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind, a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.

Thus he dwells contemplating the mind in the mind internally, or he dwells contemplating the mind in the mind externally, or he dwells contemplating the mind in the mind both internally and externally. He dwells contemplating the nature of arising in the mind, or he dwells contemplating the nature of passing away in the mind, or he dwells contemplating the nature of both arising and passing away in the mind.

There is a mind is established in him to the extent necessary for bare knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of the mind is completed.

Contemplation of Phenomena in the Hindrances

How does a disciple dwell contemplating phenomena in phenomena? Here a disciple dwells contemplating phenomena in phenomena in the five hindrances. How does a disciple dwell contemplating phenomena in phenomena in the five hindrances?

Here a disciple knows when there is lust within him as there is lust within me, knows when there is no lust within him as there is no lust within me, knows how unarisen lust arises, knows how arisen lust is abandoned, knows how abandoned lust does not arise again in the future.

He knows when there is hatred within him as there is hatred within me, knows when there is no hatred within him as there is no hatred within me, knows how unarisen hatred arises, knows how arisen hatred is abandoned, knows how abandoned hatred does not arise again in the future.

He knows when there is sloth and torpor within him as there is sloth and torpor within me, knows when there is no sloth and torpor within him as there is no sloth and torpor within me, knows how unarisen sloth and torpor arises, knows how arisen sloth and torpor is abandoned, knows how abandoned sloth and torpor does not arise again in the future.

And also, when lethargy and drowsiness arise, their abandonment occurs, and one understands this, and how the non-arising in the future of abandoned lethargy and drowsiness occurs, one understands this too.

Whether there is internal restlessness and remorse, one understands there is internal restlessness and remorse in me, and when there is no internal restlessness and remorse, one understands there is no internal restlessness and remorse in me, and how the arising of unarisen restlessness and remorse occurs, one understands this, and how the abandonment of arisen restlessness and remorse occurs, one understands this, and how the non-arising in the future of abandoned restlessness and remorse occurs, one understands this too.

Whether there is internal doubt, one understands there is internal doubt in me, and when there is no internal doubt, one understands there is no internal doubt in me, and how the arising of unarisen doubt occurs, one understands this, and how the abandonment of arisen doubt occurs, one understands this, and how the non-arising in the future of abandoned doubt occurs, one understands this too.

Thus, one dwells observing phenomena in phenomena internally, or externally, or both internally and externally. One dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena.

There are phenomena is established in one to the extent necessary for knowledge and mindfulness, and one dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances. The section on the hindrances is finished.

Section on Contemplation of Phenomena in the Aggregates

Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging?

Here a disciple understands: such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness, thus he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.

He dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena. There are phenomena is established in him to the extent necessary for knowledge and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. The section on the aggregates is finished.

Section on Contemplation of Phenomena in the Sense-Bases

Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases. And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases?

Here a disciple understands the eye and forms, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He understands the ear and sounds, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He understands the nose and odors, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.

He understands the tongue and tastes, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs. He understands the body and tactile sensations

And he understands the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.

He understands the mind and the Dhamma, and the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.

Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena, or he dwells contemplating the nature of both arising and vanishing in phenomena.

There are phenomena, he maintains such awareness to the extent necessary for knowledge and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating phenomena in phenomena in the six internal and external bases. The section on the bases is finished.

The Section on the Factors of Enlightenment

Again a disciple dwells contemplating phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell contemplating phenomena in phenomena in the seven factors of enlightenment?

Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor in me, or he knows the absent mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor in me, and he knows how the unarisen mindfulness enlightenment factor comes to arise, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.

He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor in me, or he knows the absent investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor in me, and he knows how the unarisen investigation-of-phenomena enlightenment factor comes to arise, and how the arisen investigation-of-phenomena enlightenment factor comes to fulfillment by development.

He knows the present energy enlightenment factor as I have the energy enlightenment factor in me, or he knows the absent energy enlightenment factor as I do not have the energy enlightenment factor in me, and he knows how the unarisen energy enlightenment factor comes to arise, and how the arisen energy enlightenment factor comes to fulfillment by development.

He knows the present joy enlightenment factor as I have the joy enlightenment factor in me, or he knows the absent joy enlightenment factor as I do not have the joy enlightenment factor in me, and he knows how the unarisen joy enlightenment factor comes to arise, and how the arisen joy enlightenment factor comes to fulfillment by development.

He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor in me, or he knows the absent tranquility enlightenment factor as I do not have the tranquility enlightenment factor in me, and he knows how the unarisen tranquility enlightenment factor comes to arise, and how the arisen tranquility enlightenment factor comes to fulfillment by development.

He knows the present concentration enlightenment factor as I have the concentration enlightenment factor in me, or he knows the absent concentration enlightenment factor as I do not have the concentration enlightenment factor in me, and he knows how the unarisen concentration enlightenment factor comes to arise, and how the arisen concentration enlightenment factor comes to fulfillment by development.

He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor in me, or he knows the absent equanimity enlightenment factor as I do not have the equanimity enlightenment factor in me, and he knows how the unarisen equanimity enlightenment factor comes to arise, and how the arisen equanimity enlightenment factor comes to fulfillment by development.

Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena.

A disciple abides contemplating the nature of phenomena in phenomena. Or, his mindfulness is established to the extent necessary for mere knowledge and mere awareness. He abides unattached, not clinging to anything in the world. Thus a disciple abides contemplating phenomena in phenomena with respect to the seven factors of enlightenment.

Contemplation of Phenomena in the Truths

Again a disciple abides contemplating phenomena in phenomena with respect to the four noble truths. And how does a disciple abide contemplating phenomena in phenomena with respect to the four noble truths? Here a disciple understands as it really is, This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering.

Description of the Truth of Suffering

And what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the loved is suffering; not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

And what is birth? For the various beings in their various births, the birth, the arising, the descent, the appearance of the aggregates, the acquisition of the sense bases, this is called birth, disciples.

And what is aging? For the various beings in their various births, the aging, the decay, the breaking of the faculties, this is called aging, disciples.

And what is death? For the various beings in their various births, the passing away, the dissolution of the aggregates, this is called death, disciples.

And what is sorrow? For someone afflicted by a misfortune, being touched by a painful thing, the sorrow, the inner sorrow, the inner distress, this is called sorrow, disciples.

And what is lamentation? For someone afflicted by a misfortune, being touched by a painful thing, the lamentation, the wailing, this is called lamentation, disciples.

And what is pain? The physical pain, physical discomfort, the pain or discomfort born of bodily contact, this is called pain, disciples.

And what is grief? The mental pain, mental discomfort, the pain or discomfort born of mental contact, this is called grief, disciples.

And what is despair? For someone afflicted by a misfortune, being touched by a painful thing, the distress, the despair, this is called despair, disciples.

And what is the suffering of association with the disliked? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are undesirable, unliked, disagreeable, harmful, and not for one's welfare, the association and coming together with these, this is called the suffering of association with the disliked, disciples.

And what is the suffering of separation from the loved? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are desirable, liked, agreeable, beneficial, and for one's welfare, the non-association and separation from these, this is called the suffering of separation from the loved, disciples.

And what is the suffering of not getting what one wants? For beings subject to birth, the wish arises, Oh, may we not be subject to birth, may birth not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to aging, the wish arises, Oh, may we not be subject to aging, may aging not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to illness, the wish arises, Oh, may we not be subject to illness, may illness not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering.

What is desired cannot be obtained by mere wishing, and not getting what one desires is also suffering. Disciples, beings subject to death wish thus: Oh, if only we were not subject to death, if death would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.

Disciples, beings subject to sorrow, lamentation, pain, displeasure, and despair wish thus: Oh, if only we were not subject to these things, if these things would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.

Disciples, what are briefly the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. These are called the five aggregates subject to clinging that are suffering. This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence.

This craving where does it arise and establish itself? Wherever in the world there is something delightful and pleasurable, there this craving arises and establishes itself. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving arises and establishes itself. The ear in the world... the nose in the world... the tongue in the world... the body in the world... the mind in the world is delightful and pleasurable, there this craving arises and establishes itself.

Forms in the world... sounds in the world... smells in the world... tastes in the world... tactile sensations in the world... mental phenomena in the world are delightful and pleasurable, there this craving arises and establishes itself.

Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is delightful and pleasurable, there this craving arises and establishes itself.

Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.

Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.

Perception of forms in the world... perception of sounds in the world... perception of smells in the world... perception of tastes in the world... perception of tactile sensations in the world... perception of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself. Intention regarding forms in the world... intention regarding sounds in the world... intention regarding smells in the world... intention regarding tastes in the world... intention regarding tactile sensations in the world... intention regarding mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Craving for forms in the world... craving for sounds in the world... craving for smells in the world... craving for tastes in the world... craving for tactile sensations in the world... craving for mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Thought of forms in the world... thought of sounds in the world... thought of smells in the world... thought of tastes in the world... thought of tactile sensations in the world... thought of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

Examination of forms in the world... examination of sounds in the world... examination of smells in the world... examination of tastes in the world... examination of tactile sensations in the world... examination of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.

This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering? It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

This craving where does it cease and come to an end? Wherever in the world there is something delightful and pleasurable, there this craving ceases and comes to an end. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving ceases and comes to an end.

In the world, the eye ... the ear ... the nose ... the tongue ... the body ... the mind is pleasing and desirable, here craving ceases and is extinguished.

Forms in the world ... sounds in the world ... odors in the world ... tastes in the world ... tactile sensations in the world ... mental phenomena in the world are pleasing and desirable, here craving ceases and is extinguished.

Eye-consciousness in the world ... ear-consciousness in the world ... nose-consciousness in the world ... tongue-consciousness in the world ... body-consciousness in the world ... mind-consciousness in the world is pleasing and desirable, here craving ceases and is extinguished.

Eye-contact in the world ... ear-contact in the world ... nose-contact in the world ... tongue-contact in the world ... body-contact in the world ... mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.

Feeling born of eye-contact in the world ... feeling born of ear-contact in the world ... feeling born of nose-contact in the world ... feeling born of tongue-contact in the world ... feeling born of body-contact in the world ... feeling born of mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.

Perception of forms in the world ... perception of sounds in the world ... perception of odors in the world ... perception of tastes in the world ... perception of tactile sensations in the world ... perception of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Intention regarding forms in the world ... intention regarding sounds in the world ... intention regarding odors in the world ... intention regarding tastes in the world ... intention regarding tactile sensations in the world ... intention regarding mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Craving for forms in the world ... craving for sounds in the world ... craving for odors in the world ... craving for tastes in the world ... craving for tactile sensations in the world ... craving for mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Thought of forms in the world ... thought of sounds in the world ... thought of odors in the world ... thought of tastes in the world ... thought of tactile sensations in the world ... thought of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.

Examination of forms in the world ... examination of sounds in the world ... examination of odors in the world ... examination of tastes in the world ... examination of tactile sensations in the world ... examination of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished. This is called the noble truth of the cessation of suffering.

And what is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

And what is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the path leading to the cessation of suffering. This is called right view.

And what is right intention? It is the intention of renunciation, the intention of non-ill will, the intention of non-harm. This is called right intention.

And what is right speech? It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.

And what is right action? It is abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.

And what is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood. This is called right livelihood.

And what is right effort? Here a disciple generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen evil unwholesome states; to abandon arisen evil unwholesome states; to arouse unarisen wholesome states; and to maintain and bring to perfection arisen wholesome states. This is called right effort.

And what is right mindfulness? Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; dwells contemplating feelings in feelings, mind in mind, and mental phenomena in mental phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.

Having subdued greed and distress with reference to the world, one dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world; one dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world. This is called right mindfulness.

And what is right concentration? Here a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

With the stilling of applied and sustained thought, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

With the fading away of rapture, he dwells equanimous, mindful, and fully aware, and experiences pleasure with the body; he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, one who dwells happily.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

This is called right concentration. This is called the path leading to the cessation of suffering, the noble truth. Thus, whether internally, among phenomena, or externally among phenomena, or both internally and externally among phenomena, one dwells contemplating phenomena.

Whether contemplating the arising factors in phenomena, or the vanishing factors in phenomena, or both the arising and vanishing factors in phenomena. Or else mindfulness that there are phenomena is simply established to the extent necessary for bare knowledge and mindfulness. And one dwells independent, not clinging to anything in the world.

Thus a disciple dwells contemplating phenomena in phenomena in the four noble truths. The section on truths is finished. The contemplation of phenomena is finished.

For whoever develops these four foundations of mindfulness in such a way for seven years, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. Let alone seven years, disciples. Whoever develops these four foundations of mindfulness in such a way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.

Whoever develops these four foundations of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. Let alone seven months, disciples. Whoever develops these four foundations of mindfulness in such a way for six months… five months… four months… three months… two months… one month… half a month… Let alone half a month, disciples.

Whoever develops these four foundations of mindfulness in such a way for seven days, one of two fruits can be expected: either final knowledge here and now, or if there is a trace of clinging left, non-returning. This is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of pain and grief, for reaching the right path, for the realization of Nibbāna, namely the four foundations of mindfulness.

Thus what was said was in reference to this. This is what the Blessed One said. The disciples were pleased and delighted in the Blessed One's words.

The Great Discourse on the Foundations of Mindfulness is finished.

Unwholesome Thoughts Discourse

At one time, a certain disciple was dwelling in the Kosalan country, in a certain forest grove.

And at that time, that disciple, having gone to the forest for the day's abiding, was thinking unwholesome, evil thoughts, such as thoughts of sensuality, thoughts of ill-will, thoughts of harming.

Then, the deity who was the guardian of that forest grove, compassionate and desiring his welfare, wishing to stir that disciple, approached him; having approached, that deity spoke to the disciple in verses:

From improper attention, you suffer from those thoughts;

By abandoning them improperly, think properly.

Relying on the Teacher, the Dhamma, the Sangha, and your own virtues;

You will attain joy, happiness without doubt;

Then, filled with joy, you will make an end of suffering.

Then, that disciple, stirred by that deity, attained urgency.

The Discourse to Girimānanda

At one time, the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, Venerable Girimānanda was sick, afflicted, and seriously ill.

Then Venerable Ānanda went to the Blessed One, bowed, and sat down to one side. Sitting to one side, Venerable Ānanda said to the Blessed One:

Venerable sir, Girimānanda is sick, afflicted, and seriously ill. It would be good if the Blessed One would visit him out of compassion.

If you were to speak to the disciple Girimānanda about ten perceptions, it is possible that hearing them, his affliction might subside.

What are the ten? Impermanence perception, not-self perception, unattractiveness perception, danger perception, abandoning perception, dispassion perception, cessation perception, perception of non-delight in all the worlds, perception of impermanence in all conditions, and mindfulness of breathing.

And what, Ānanda, is impermanence perception? Here, a disciple, gone to the forest, or to the root of a tree, or to an empty hut, reflects thus: Form is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent, consciousness is impermanent. He dwells contemplating impermanence in these five clinging-aggregates. This is called impermanence perception.

And what, Ānanda, is not-self perception? Here, a disciple, gone to the forest, or to the root of a tree, or to an empty hut, reflects thus: The eye is not-self, forms are not-self, the ear is not-self, sounds are not-self, the nose is not-self, odors are not-self, the tongue is not-self, tastes are not-self, the body is not-self, tactile sensations are not-self, the mind is not-self, mental phenomena are not-self. He dwells contemplating not-self in these six internal and external sense bases. This is called not-self perception.

And what, Ānanda, is unattractiveness perception? Here, a disciple examines this very body from the soles of the feet up, and from the top of the head down, enclosed in skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.You dwell contemplating the foulness of the body. This is called perception of foulness.

And what, Ananda, is the perception of danger? Here, a disciple, gone to the forest, to the foot of a tree, or to an empty hut, reflects thus: This body has much suffering, much danger. In this body various diseases arise, such as: diseases of the eye, ear, nose, tongue, body, head, ear, mouth, tooth, lip, cough, asthma, consumption, fever, aging, stomach ache, fainting, dysentery, boils, leprosy, tuberculosis, epilepsy, skin diseases, itch, scabs, ulcers, blood disorders, bile disorders, phlegm disorders, bodily humors disorders, wind disorders, disturbances from changes of weather, disturbances from external elements, disturbances from kamma, disturbances from the mind, cold, heat, hunger, thirst, defecation, urination. Thus he dwells contemplating danger in the body. This is called perception of danger.

And what, Ananda, is the perception of abandoning? Here, a disciple does not tolerate arisen sensual thoughts, he abandons, dispels, terminates, and eliminates them. He does not tolerate arisen thoughts of ill-will, cruelty, or harmfulness, he abandons, dispels, terminates, and eliminates them. He does not tolerate arisen unwholesome mental states, he abandons, dispels, terminates, and eliminates them. This is called perception of abandoning.

And what, Ananda, is the perception of dispassion? Here, a disciple reflects: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all attachments, the destruction of craving, dispassion, cessation, Nibbana. This is called perception of dispassion.

And what, Ananda, is the perception of cessation? Here, a disciple reflects: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all attachments, the destruction of craving, cessation, Nibbana. This is called perception of cessation.

And what, Ananda, is the perception of the unattractiveness of the whole world? Here, a disciple, by abandoning the mental obsessions, attachments, and underlying tendencies towards grasping in the world, dwells contemplating the non-arising of the defilements of the mind. This is called Ananda, the perception of not delighting in the whole world.

And what is Ananda, the perception of impermanence in all conditioned phenomena? Here, Ananda, a disciple detaches, lets go, and abandons all conditioned phenomena. This is called Ananda, the perception of impermanence in all conditioned phenomena.

And what is Anapanasati? Here, Ananda, a disciple, gone to the forest, to the foot of a tree, or to an empty hut, sits down, crosses his legs, keeps his body erect, and establishes mindfulness in the body.

Breathing in long, he understands, I breathe in long. Breathing out long, he understands, I breathe out long.

Breathing in short, he understands, I breathe in short. Breathing out short, he understands, I breathe out short.

He trains thus, I shall breathe in experiencing the whole body. He trains thus, I shall breathe out experiencing the whole body.

He trains thus, I shall breathe in calming bodily formation. He trains thus, I shall breathe out calming bodily formation.

He trains thus, I shall breathe in experiencing rapture. He trains thus, I shall breathe out experiencing rapture.

He trains thus, I shall breathe in experiencing pleasure. He trains thus, I shall breathe out experiencing pleasure.

He trains thus, I shall breathe in experiencing mental fabrications. He trains thus, I shall breathe out experiencing mental fabrications.

He trains thus, I shall breathe in calming mental fabrications. He trains thus, I shall breathe out calming mental fabrications.

He trains thus, I shall breathe in experiencing the mind. He trains thus, I shall breathe out experiencing the mind.

He trains thus, I shall breathe in gladdening the mind. ...

He trains thus, I shall breathe in steadying the mind. ...

He trains thus, I shall breathe in releasing the mind. ...

He trains thus, I shall contemplate impermanence. ...

He trains thus, I shall contemplate dispassion. ...

He trains thus, I shall contemplate cessation. ...

He trains thus, I shall breathe in relinquishing. He trains thus, I shall breathe out relinquishing.

This is called Anapanasati, Ananda.

If, Ananda, you were to speak these ten perceptions to the disciple Girimananda, it is possible that on hearing them, his illness would be allayed.

Then Ananda, having received these ten perceptions from the Blessed One, approached the disciple Girimananda; having approached, he spoke these ten perceptions to the disciple Girimananda.

Then, having heard these ten perceptions, the illness of the disciple Girimananda was allayed.

Discourse on the Beauty of the Country

Thus have I heard: At one time, the Blessed One was dwelling among the Sumbhas, in a market town of the Sumbhas named Sedaka.

There, the Blessed One addressed the disciples: Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

Disciples, just as if a great crowd were to gather, saying, The beauty of the country, the beauty of the country, indeed a great crowd would gather, thinking, This beauty of the country is the supreme dancer, the supreme singer. The beauty of the country dances, sings, indeed an even greater crowd would gather. Then a man desiring life, not desiring death, desiring happiness, averse to suffering, would come. Someone would say to him: This, good man, is an oil lamp balanced evenly. It must be carried between the great assembly and the beauty of the country. And a man with a drawn sword will follow right behind you. Wherever you drop even a little, there your head will fall.

What do you think would that man, neglecting that oil lamp, bring in negligence from outside?

No, venerable sir.

This is a simile made by me for the purpose of conveying a meaning.

Here is the meaning: An oil lamp balanced evenly is a term for mindfulness immersed in the body.

Therefore you should train thus: Mindfulness immersed in the body will be developed and cultivated by us, made much of, made a vehicle, made a basis, established, consolidated, and properly undertaken. Thus should you train.

Anupadasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

Disciples, Sāriputta is wise;

Disciples, Sāriputta has great wisdom;

Disciples, Sāriputta has wide wisdom;

Disciples, Sāriputta has joyous wisdom;

Disciples, Sāriputta has quick wisdom;

Disciples, Sāriputta has sharp wisdom;

Disciples, Sāriputta has penetrating wisdom;

Disciples, Sāriputta, for half a month, perceives the arising and passing away of phenomena.

Herein lies Sāriputta's perception of the arising and passing away of phenomena.

Here Sāriputta, having secluded himself from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with joy and pleasure born of seclusion.

And the phenomena present in the first jhāna: the applied thought, sustained thought, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.

He understands these phenomena as they arise, as they remain, and as they disappear.

He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Again Sāriputta, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has joy and pleasure born of concentration.

And the phenomena present in the second jhāna: internal confidence, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.

He understands these phenomena as they arise, as they remain, and as they disappear.

He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Again Sāriputta, with the fading away of joy, dwells in equanimity, mindful and fully aware, feeling pleasure with the body, he enters and dwells in the third jhāna, of which the noble ones declare, He has a pleasant abiding who has equanimity and is mindful.

And the phenomena present in the third jhāna: pleasure, mindfulness, full awareness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.

He understands these phenomena as they arise, as they remain, and as they disappear.

He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Again Sāriputta, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

And the phenomena present in the fourth jhāna: equanimity, neither-painful-nor-pleasant feeling, mental tranquility, purity of mindfulness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.

He understands these phenomena as they arise, as they remain, and as they disappear.

He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Again Sāriputta, by completely surmounting the perception of form, with the disappearance of the perception of sensory reaction, not attending to the perception of diversity, thinking Infinite is space, enters and dwells in the base of infinite space.

And the phenomena present in the base of infinite space: the perception of the base of infinite space and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.

Thus they occur. Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of infinite space, enters and dwells in the base of infinite consciousness, perceiving infinite consciousness.

The phenomena in the base of infinite consciousness: perception of the base of infinite consciousness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him.

Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of infinite consciousness, enters and dwells in the base of nothingness, perceiving there is nothing.

The phenomena in the base of nothingness: perception of the base of nothingness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him.

Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless. He understands: There is something further beyond this. There is much to be done for him.

Again Sariputta, having completely surpassed the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And, by seeing with wisdom, his taints are utterly destroyed. Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless. He understands: There is no further beyond this. There is nothing more to be done for him. If anyone should rightly say: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation, it should be said of Sariputta: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation.

If anyone should rightly say: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things, it should be said of Sariputta: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things. Sariputta rightly rolls on the unsurpassed Wheel of Dhamma set in motion by the Tathagata.

Thus spoke the Blessed One. Delighted, the disciples rejoiced in what the Blessed One had said.

On the Development of Concentration

Disciples, there are these four developments of concentration. What four? 

There is the development of concentration that, when developed and cultivated, leads to living happily in the present life; there is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision; there is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness; there is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.

And what is the development of concentration that, when developed and cultivated, leads to living happily in the present life? Here a disciple, having secluded himself from sensual pleasures... enters and remains in the fourth jhāna. This is the development of concentration that, when developed and cultivated, leads to living happily in the present life.

And what is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision? Here a disciple focuses on the perception of light, determines the perception of day: just as by day so by night, just as by night so by day. Thus, with an open and unenveloped mind, he develops a mind that is bright. This is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision.

And what is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness? Here a disciple knows feelings as they arise, as they remain, and as they disappear; knows perceptions... knows thoughts as they arise, as they remain, and as they disappear. This is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness.

And what is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here a disciple dwells contemplating the rise and fall in the five aggregates of clinging: Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness. This is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.

These are the four developments of concentration.

And this was said in reference to this in the Questions of Puṇṇaka in the Parayana: Having explored the world to its utmost ends, he finds nothing in the world that can shake him. Peaceful, free from greed, untroubled, and wishless, he has overcome birth and aging, I declare.

Tikaṇḍakīsutta

At one time, the Blessed One was dwelling at Sāketa, in the Tikaṇḍakī forest.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

Disciples, it is good for a disciple to dwell at times perceiving the unattractive in the attractive.

Disciples, it is good for a disciple to dwell at times perceiving the attractive in the unattractive.

Disciples, it is good for a disciple to dwell at times perceiving the unattractive in both the attractive and unattractive.

Disciples, it is good for a disciple to dwell at times perceiving the attractive in both the unattractive and attractive.

Disciples, it is good for a disciple to dwell at times avoiding both the attractive and unattractive, remaining equanimous, mindful, and fully aware.

And why should a disciple dwell at times perceiving the unattractive in the attractive?

May I not develop lust for things that provoke lust: this is why a disciple should dwell at times perceiving the unattractive in the attractive.

And why should a disciple dwell at times perceiving the attractive in the unattractive?

May I not develop aversion for things that provoke aversion: this is why a disciple should dwell at times perceiving the attractive in the unattractive.

And why should a disciple dwell at times perceiving the unattractive in both the attractive and unattractive?

May I not develop lust for things that provoke lust, may I not develop aversion for things that provoke aversion: this is why a disciple should dwell at times perceiving the unattractive in both the attractive and unattractive.

And why should a disciple dwell at times perceiving the attractive in both the unattractive and attractive?

May I not develop aversion for things that provoke aversion, may I not develop lust for things that provoke lust: this is why a disciple should dwell at times perceiving the attractive in both the unattractive and attractive.

And why should a disciple dwell at times avoiding both the attractive and unattractive, remaining equanimous?

Being mindful and fully aware, may I not develop lust for things that provoke lust anywhere at any time, may I not develop aversion for things that provoke aversion anywhere at any time, may I not develop delusion for things that provoke delusion anywhere at any time: this is why a disciple should dwell at times avoiding both the attractive and unattractive, remaining equanimous, mindful, and fully aware.

Pañcaṅgikasutta

I will teach the development of the noble five-factored right concentration, disciples. Listen to it and pay close attention, I will speak.

Yes, lord, the disciples responded to the Blessed One.

The Blessed One said: And what is the development of the noble five-factored right concentration? Here a disciple, having secluded himself from sensual pleasures... enters and remains in the first jhana. He drenches, steeps, fills, and pervades this very body with the joy and happiness born of seclusion; there is no part of his whole body not pervaded by joy and happiness born of seclusion.

Just as a skilled bathman or bathman's apprentice might sprinkle bath powder in a metal basin and knead it together, adding water from time to time, so that his ball of bath powder: saturated, moisture-laden, permeated within and without: would nevertheless not drip; even so, the disciple pervades... this very body with the joy and happiness born of seclusion.

This is the first development of the noble five-factored right concentration.

Again with the stilling of applied and sustained thought, a disciple enters and remains in the second jhana... He drenches, steeps, fills, and pervades this very body with the joy and happiness born of concentration; there is no part of his whole body not pervaded by joy and happiness born of concentration.

Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain; even so, the disciple pervades... this very body with the joy and happiness born of concentration. This is the second development of the noble five-factored right concentration.

Again with the fading away of joy... a disciple enters and remains in the third jhana... He drenches, steeps, fills, and pervades this very body with the pleasure divested of joy; there is no part of his whole body not pervaded by the pleasure divested of joy.

Just as in a pond of blue, red, or white lotuses, some lotuses: born and growing in the water: might flourish while immersed in the water, without rising out of it, and the cool water would drench, steep, fill, and pervade them to their very tips and roots; even so, the disciple pervades... this very body with the pleasure divested of joy. This is the third development of the noble five-factored right concentration.

Again with the abandoning of pleasure and pain... a disciple enters and remains in the fourth jhana... He sits, suffusing his body with a pure, bright mind; there is no part of his whole body not pervaded by the pure, bright mind. Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not pervaded by the white cloth; even so, the disciple sits, suffusing his body with a pure, bright mind. This is the fourth development of the noble five-factored right concentration.

Again a disciple's mindfulness is established well, remembered, retained, and penetrated with wisdom. Just as one might look at another's face in a mirror or a bowl of clear water, standing or sitting; even so, a disciple's mindfulness is established well, remembered, retained, and penetrated with wisdom. This is the fifth development of the noble five-factored right concentration.

Disciples, this is the fifth development of the five-factored right concentration. When developed in this way a disciple who has made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowledge, there and then he gains the ability to witness it, whenever there is a basis.

Just as a water jug placed on a stand, filled to the brim, would spill water wherever it is tilted. Would it not, disciples? Yes, venerable sir. Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowledge, there and then he gains the ability to witness it, whenever there is a basis.

Just as in a flat area, a pond with four corners and sides well defined, filled to the brim, would spill water wherever a breach is made. Would it not, disciples? Yes, venerable sir. Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowledge, there and then he gains the ability to witness it, whenever there is a basis.

Just as on level ground, a thoroughbred chariot stands ready, with a whip lying atop. A skilled charioteer, having mounted, taking the reins in his left hand and the whip in his right, would drive back and forth as he wishes. Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowledge, there and then he gains the ability to witness it, whenever there is a basis.

If he wishes: May I experience various kinds of psychic powers: becoming one, becoming many... up to the Brahma worlds with the body, there and then he gains the ability to witness it, whenever there is a basis. If he wishes: With the divine ear element, purified and surpassing the human, may I hear both divine and human sounds, far and near, there and then he gains the ability to witness it, whenever there is a basis.

If he wishes: May I understand the minds of other beings, other persons, having encompassed them with my own mind: knowing a mind with lust as with lust... a liberated mind as liberated, there and then he gains the ability to witness it, whenever there is a basis.

If he wishes: May I recollect my manifold past lives... in detail, there and then he gains the ability to witness it, whenever there is a basis. If he wishes: With the divine eye, purified and surpassing the human, may I see beings passing away and reappearing, according to their actions, there and then he gains the ability to witness it, whenever there is a basis.

If he wishes: Through the destruction of the taints, may I in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge, there and then he gains the ability to witness it, whenever there is a basis.

Jhānasutta

First I say that depending on the first jhāna, the destruction of the taints occurs; second I say that depending on the second jhāna, the destruction of the taints occurs; third I say that depending on the third jhāna, the destruction of the taints occurs; fourth I say that depending on the fourth jhāna, the destruction of the taints occurs; depending on the base of infinite space I say that the destruction of the taints occurs; depending on the base of infinite consciousness I say that the destruction of the taints occurs; depending on the base of nothingness I say that the destruction of the taints occurs; depending on the base of neither-perception-nor-non-perception I say that the destruction of the taints occurs; depending on the cessation of perception and feeling I say that the destruction of the taints occurs.

First I say that depending on the first jhāna, the destruction of the taints occurs, thus it has been said. Why was this said?

Here a disciple, having secluded himself from sensual pleasures... enters and dwells in the first jhāna.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

He turns his mind away from those phenomena.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

Standing upon that, he attains the destruction of the taints.

If he does not attain the destruction of the taints, then because of that dhamma-delight and dhamma-joy, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

Just as an archer or an archer's apprentice, having made a heap of grass or clay, practices shooting from a distance; after some time he becomes a long-distance shooter, one who pierces large targets; similarly a disciple, having secluded himself from sensual pleasures... enters and dwells in the first jhāna.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

He turns his mind away from those phenomena.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

Standing upon that, he attains the destruction of the taints.

If he does not attain the destruction of the taints, then because of that dhamma-delight and dhamma-joy, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

First I say that depending on the first jhāna, the destruction of the taints occurs, thus it has been said, and this is why it was said.

Second depending on the second jhāna...

third depending on the third jhāna... fourth I say that depending on the fourth jhāna, the destruction of the taints occurs, thus it has been said. Why was this said?

Here a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and includes the purity of mindfulness due to equanimity.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

He turns his mind away from those phenomena.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

Standing upon that, he attains the destruction of the taints.

If he does not attain the destruction of the taints, then because of that dhamma-delight and dhamma-joy, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

Just as an archer or an archer's apprentice, having made a heap of grass or clay, practices shooting from a distance; after some time he becomes a long-distance shooter, one who pierces large targets; similarly a disciple, having abandoned pleasure and pain... enters and dwells in the fourth jhāna.

Whatever there is in that state of form, feeling, perception, formations, and consciousness... he does not return from that world.

Fourth I say that depending on the fourth jhāna, the destruction of the taints occurs,

Disciples, based on the attainment of cessation, I declare the end of the taints. This is what has been said, and it is said based on this. Disciples, based on the base of infinite space, I declare the end of the taints, thus it has been said. Why has this been said?

Here a disciple, having completely transcended the perception of form, with the disappearance of resistance-perceptions, not paying attention to diversity-perceptions, thinking infinite is space, enters and dwells in the base of infinite space.

Whatever there is in that state of feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from those phenomena.

Having turned his mind away from those phenomena, he directs his mind to the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

Standing there, he reaches the end of the taints. If he does not reach the end of the taints, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

Just as whether it is an archer or an archer's apprentice who, having made a shaft or a clay pellet, shoots long distances and pierces great masses; similarly a disciple, having completely transcended the perception of form... becomes one due to reappear spontaneously and there attain final Nibbāna without ever returning from that world.

Disciples, based on the base of infinite space, I declare the end of the taints, thus it has been said, and it is said based on this. Disciples, based on the base of infinite consciousness... based on the base of nothingness, I declare the end of the taints, thus it has been said. Why has this been said?

Here a disciple, having completely transcended the base of infinite consciousness, thinking there is nothing, enters and dwells in the base of nothingness.

Whatever there is in that state of feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from those phenomena.

Having turned his mind away from those phenomena, he directs his mind to the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

Standing there, he reaches the end of the taints. If he does not reach the end of the taints, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously and there attain final Nibbāna without ever returning from that world. Based on the base of nothingness, I declare the end of the taints, thus it has been said, and it is said based on this.

Thus as far as the attainment of perception goes, so far can knowledge be penetrated. And these two bases the attainment of neither-perception-nor-non-perception and the cessation of perception and feeling, should be declared by those skilled in attainments and skilled in emerging from them, as rightly explained.

Gāvī Sutta - The Cow

Just as a young, inexperienced, unskilled cow in rough mountain terrain might think, Why don't I go to a place I've never been before, eat grass I've never eaten before, and drink water I've never drunk before?

But without firmly planting its front foot, it lifts its back foot and thus, it would neither reach a new place, eat new grass, nor drink new water. And standing in such a place, it might think the same again but would not return safely from that place. Why?

Because that cow is young, inexperienced, unskilled, and untrained in traversing rough mountain terrain. Similarly a certain disciple, inexperienced, unskilled, and untrained, might enter the first jhāna, which is separated from sensual desires and unwholesome states, accompanied by applied and sustained thought, rapture, and pleasure born of seclusion, but he does not engage with, develop, or frequently cultivate that sign.

He might think, Why don't I enter the second jhāna, which is without applied and sustained thought, with inner tranquility and oneness of mind, born of concentration, rapture, and pleasure? But he is unable to do so. He might then think to re-enter the first jhāna, but he is unable to do that either. This disciple is called one who is doubly lost and doubly deprived, just like that inexperienced cow in rough mountain terrain.

Just as a wise, experienced, skilled cow in rough mountain terrain might think, Why don't I go to a place I've never been before, eat grass I've never eaten before, and drink water I've never drunk before? And by firmly planting its front foot before lifting its back foot, it would reach new places, eat new grass, and drink new water, returning safely from that place. Why?

Because that cow is wise, experienced, skilled, and trained in traversing rough mountain terrain. Similarly a certain disciple, wise, experienced, skilled, and trained, might enter the first jhāna, which is separated from sensual desires and unwholesome states, accompanied by applied and sustained thought, rapture, and pleasure born of seclusion.

He engages with, develops, and frequently cultivates that sign. He might think, Why don't I enter the second jhāna, which is without applied and sustained thought, with inner tranquility and oneness of mind, born of concentration, rapture, and pleasure? And without distress, he enters and dwells in the second jhāna. He continues to engage with, develop, and frequently cultivate that sign.

He might then think to enter the third jhāna, where he dwells with equanimity, mindful and fully aware, feeling pleasure with the body, which the noble ones describe as dwelling happily with equanimity and mindfulness. Without distress, he enters and dwells in the third jhāna. He continues to engage with, develop, and frequently cultivate that sign.

He might think to enter the fourth jhāna, which is without pleasure and pain, with the purity of mindfulness due to equanimity. Without distress, he enters and dwells in the fourth jhāna. He continues to engage with, develop, and frequently cultivate that sign. He might think to surpass all perceptions of form, with the disappearance of reactions, not attending to diversity, infinite space.

I would dwell having attained it. Thus, not harming anyone, completely surpassing the perception of form, he attains and dwells in the base of infinite space. He cultivates, develops, and frequently practices that sign, making it his own and establishing it.

He thinks: Why not completely surpass the base of infinite space and, having attained the base of infinite consciousness, dwell there? Thus, not harming anyone, completely surpassing the base of infinite space, he attains and dwells in the base of infinite consciousness, thinking infinite consciousness. He cultivates, develops, and frequently practices that sign, making it his own and establishing it. He thinks: Why not completely surpass the base of infinite consciousness and, having attained the base of nothingness, dwell there?

Thus, not harming anyone, completely surpassing the base of infinite consciousness, he attains and dwells in the base of nothingness, thinking there is nothing. He cultivates, develops, and frequently practices that sign, making it his own and establishing it. He thinks: Why not completely surpass the base of nothingness and, having attained the base of neither perception nor non-perception, dwell there?

Thus, not harming anyone, completely surpassing the base of nothingness, he attains and dwells in the base of neither perception nor non-perception. He cultivates, develops, and frequently practices that sign, making it his own and establishing it. He thinks: Why not completely surpass the base of neither perception nor non-perception and, having attained the cessation of perception and feeling, dwell there?

Thus, not harming anyone, completely surpassing the base of neither perception nor non-perception, he attains and dwells in the cessation of perception and feeling. When a disciple enters and emerges from that attainment, his mind becomes soft, workable.

With a soft and workable mind, limitless concentration is well-developed. With that well-developed limitless concentration, wherever he directs his mind for the realization of any state that should be realized, he achieves the ability to witness it there and then.

If he wishes: May I experience various kinds of psychic powers: becoming one, becoming many... up to having power over the bodies up to the Brahma worlds, he achieves the ability to witness it there and then.

If he wishes: May I understand the minds of other beings, other persons, having encompassed them with my own mind..., he achieves the ability to witness it there and then. If he wishes: May I recollect my manifold past lives..., he achieves the ability to witness it there and then.

If he wishes: With the divine eye, purified and surpassing the human, may I see beings passing away and reappearing..., he achieves the ability to witness it there and then. If he wishes:

Through the destruction of the taints, in this very life, may I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge, he achieves the ability to witness it there and then.

Mahāvedallasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then, in the evening, venerable Mahākoṭṭhika emerged from seclusion and approached venerable Sāriputta; having approached, he exchanged greetings with venerable Sāriputta. After exchanging pleasant and meaningful greetings, he sat down to one side. Seated to one side, venerable Mahākoṭṭhika said to venerable Sāriputta:

Unwise, unwise, it is said, friend. To what extent, friend, is one called unwise?

Does not understand, does not understand, thus, friend, one is called unwise. What does he not understand? He does not understand This is suffering, he does not understand This is the origin of suffering, he does not understand This is the cessation of suffering, he does not understand This is the path leading to the cessation of suffering. Does not understand, does not understand, thus, friend, one is called unwise.

Good, friend, venerable Mahākoṭṭhika, having approved and agreed with what venerable Sāriputta said, asked him a further question: Wise, wise, it is said, friend. To what extent, friend, is one called wise?

Understands, understands, thus, friend, one is called wise. What does he understand? He understands This is suffering, he understands This is the origin of suffering, he understands This is the cessation of suffering, he understands This is the path leading to the cessation of suffering. Understands, understands, thus, friend, one is called wise.

Consciousness, consciousness, it is said, friend. To what extent, friend, is it called consciousness?

Knows, knows, thus, friend, one is called consciousness. What does it know? It knows pleasure, it knows pain, it knows neither-pain-nor-pleasure. Knows, knows, thus, friend, one is called consciousness.

And, friend, wisdom and consciousness:

Are these states conjoined or disjoined? And is it possible to distinguish between them to describe them separately?

Wisdom and consciousness, friend: These states are conjoined, not disjoined. And it is not possible to distinguish between them to describe them separately. What one understands, that one knows; what one knows, that one understands. Therefore, these states are conjoined, not disjoined. And it is not possible to distinguish between them to describe them separately.

And, friend, wisdom and consciousness:

For these conjoined states, not disjoined, what is the distinction?

Wisdom and consciousness, friend: For these conjoined states, not disjoined, wisdom should be developed, consciousness should be fully understood. This is their distinction.

Feeling, feeling, it is said, friend. To what extent, friend, is it called feeling?

Feels, feels, thus, friend, one is called feeling. What does it feel? It feels pleasure, it feels pain, it feels neither-pain-nor-pleasure. Feels, feels, thus, friend, one is called feeling.

Perception, perception, it is said, friend. To what extent, friend, is it called perception?

Perceives, perceives, thus, friend, one is called perception. What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Perceives, perceives, thus, friend, one is called perception.

And, friend, feeling, perception, and consciousness:

Are these states conjoined or disjoined? And is it possible to distinguish between them to describe them separately?

Feeling, perception, and consciousness, friend:

These states are conjoined, not disjoined. And it is not possible to distinguish between them to describe them separately. What one feels, that one perceives; what one perceives, that one knows. Therefore, these states are conjoined, not disjoined. And it is not possible to distinguish between them to describe them separately.

With the mind consciousness purified and cleansed of the five hindrances, friend, what is to be known?

With the mind consciousness purified and cleansed of the five hindrances, friend, infinite space is to be known as the base of infinite space, infinite consciousness as the base of infinite consciousness, nothingness as the base of nothingness.

And, friend, by what is the knowable known?

The knowable, friend, is known by the eye of wisdom.

And, friend, for what purpose is wisdom?

Wisdom, friend, is for the purpose of direct knowledge, for full understanding, for abandonment.

What, friend, are the conditions for the arising of right view?

There are, friend, two conditions for the arising of right view: hearing from others and wise attention.

These, friend, are the two conditions for the arising of right view.

How many factors, friend, support right view to lead to the fruit of liberation of mind and the benefits of liberation of mind, and to the fruit of liberation by wisdom and the benefits of liberation by wisdom?

Five factors, friend, support right view to lead to the fruit of liberation of mind and the benefits of liberation of mind, and to the fruit of liberation by wisdom and the benefits of liberation by wisdom.

Here, friend, right view is supported by virtue, learning, discussion, serenity, and insight.

With these five factors, friend, right view leads to the fruit of liberation of mind and the benefits of liberation of mind, and to the fruit of liberation by wisdom and the benefits of liberation by wisdom.

How many types of existence are there, friend?

There are three types of existence, friend:

sensual existence, form existence, and formless existence.

How, friend, does rebirth occur in the future?

For beings obstructed by ignorance and fettered by craving, delighting here and there: thus rebirth occurs in the future.

How, friend, does rebirth not occur in the future?

With the fading away of ignorance and the arising of true knowledge, with the cessation of craving: thus rebirth does not occur in the future.

What, friend, is the first jhāna?

Here, friend, a disciple, separated from sensual pleasures, separated from unwholesome states, enters and remains in the first jhāna, which includes applied thought, sustained thought, rapture, pleasure, and unification of mind: this is called the first jhāna.

How many factors are there in the first jhāna, friend?

The first jhāna, friend, has five factors.

Here, for a disciple who has entered the first jhāna, there are applied thought, sustained thought, rapture, pleasure, and unification of mind.

Thus, the first jhāna has five factors.

How is the first jhāna devoid of certain factors and endowed with others, friend?

The first jhāna, friend, is devoid of five factors and endowed with five factors.

Here, for a disciple who has entered the first jhāna, sensual desire is abandoned, ill-will is abandoned, sloth and torpor are abandoned, restlessness and worry are abandoned, doubt is abandoned; and there are applied thought, sustained thought, rapture, pleasure, and unification of mind.

Thus, the first jhāna is devoid of certain factors and endowed with others.

These five faculties, friend, have different objects and realms, and do not experience each other's object and realm, namely: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty.

For these five faculties with different objects and realms, not experiencing each other's object and realm, what is the refuge, and who experiences their object and realm?

These five faculties, friend, have different objects and realms, and do not experience each other's object and realm, namely: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty.

For these five faculties with different objects and realms, not experiencing each other's object and realm, the mind is the refuge, and the mind experiences their object and realm.

These five faculties, friend, namely: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty.

On what do these five faculties depend?

These five faculties, friend, namely: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty.

These five faculties depend on life.

And life, friend, depends on what?

Life depends on warmth.

And warmth, friend, depends on what?

Warmth depends on life.

Just now, friend, we understood the venerable Sariputta's statement as: Life depends on warmth.

And just now, we understood the venerable Sariputta's statement as: Warmth depends on life.

How then, friend, should the meaning of this statement be seen?

By that, friend, I will give you a simile; for some wise people understand the meaning of a statement through a simile.

Just as, friend, in the case of an oil lamp, the light is seen depending on the flame, and the flame is seen depending on the light; in the same way, friend, life depends on warmth, and warmth depends on life.

Are those life-constructing factors the same as those that can be felt, or are other life-constructing factors different from those that can be felt? No, friend, those life-constructing factors are not the same as those that can be felt. If those life-constructing factors were the same as those that can be felt, then a disciple who has attained the cessation of perception and feeling would not be discernible upon emerging from it. But because, friend, some life-constructing factors are different from those that can be felt, the emergence of a disciple who has attained the cessation of perception and feeling is discernible.

When, friend, do certain factors leave this body, and then the body is left lying, forsaken, discarded like a log, lifeless? When, friend, these three factors leave this body: life, heat, and consciousness: then the body is left lying, forsaken, discarded like a log, lifeless.

What is the difference, friend, between one who is dead, who has completed their time, and a disciple who has attained the cessation of perception and feeling? For one who is dead, who has completed their time, their bodily formations have ceased and calmed, their verbal formations have ceased and calmed, their mental formations have ceased and calmed, life is exhausted, heat has dissipated, and the faculties are fully broken up.

For a disciple who has attained the cessation of perception and feeling, their bodily formations have ceased and calmed, their verbal formations have ceased and calmed, their mental formations have ceased and calmed, life is not exhausted, heat has not dissipated, and the faculties are clear. This is the difference between one who is dead, who has completed their time, and a disciple who has attained the cessation of perception and feeling.

How many conditions, friend, are there for the attainment of the liberation of mind that is free from pleasure and pain? There are four conditions, friend, for the attainment of the liberation of mind that is free from pleasure and pain.

Here, friend, a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and remains in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. These are the four conditions for the attainment of the liberation of mind that is free from pleasure and pain.

How many conditions, friend, are there for the attainment of the signless liberation of mind? There are two conditions, friend, for the attainment of the signless liberation of mind: non-attention to all signs and attention to the signless element. These are the two conditions for the attainment of the signless liberation of mind.

How many conditions, friend, are there for the maintenance of the signless liberation of mind? There are three conditions, friend, for the maintenance of the signless liberation of mind: non-attention to all signs, attention to the signless element, and prior determination. These are the three conditions for the maintenance of the signless liberation of mind.

How many conditions, friend, are there for the emergence from the signless liberation of mind? There are two conditions, friend, for the emergence from the signless liberation of mind: attention to all signs and non-attention to the signless element. These are the two conditions for the emergence from the signless liberation of mind.

Are these liberations of mind: boundless liberation of mind, liberation of mind through nothingness, liberation of mind through voidness, and signless liberation of mind: different in both meaning and terminology, or are they the same in meaning and only different in terminology?

There is a way, friend, in which these liberations of mind are different in both meaning and terminology, and there is a way in which they are the same in meaning and only different in terminology. What is the way in which they are different in both meaning and terminology?

Here, friend, a disciple abides pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, and without ill-will. This is called the boundless liberation of mind.

And what is the liberation of mind through nothingness? Here, friend, a disciple, by completely surmounting the base of infinite consciousness, aware that there is nothing, abides in the base of nothingness. This is called the liberation of mind through nothingness. And what is the liberation of mind through voidness? Here, friend, a disciple, by abiding in voidness...

Whether he is in the forest, at the foot of a tree, or in an empty hut, he reflects: This is empty of a self or what belongs to a self. This, friends, is called emptiness liberation of mind. And what, friends, is the signless liberation of mind? Here, friends, a disciple, not paying attention to any signs, dwells in the concentration of mind that is signless.

This, friends, is called the signless liberation of mind. This, friends, is the method by which, following it, these phenomena become different in meaning and different in name. And what, friends, is the method by which, following it, these phenomena become the same in meaning and only different in name? Greed, friends, is a maker of measurement, hatred is a maker of measurement, delusion is a maker of measurement.

For a disciple whose defilements are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising. As far as the immeasurable liberations of mind, the unshakable liberation of mind is declared the best among them. That unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion. Greed, friends, is something, hatred is something, delusion is something.

For a disciple whose defilements are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising. As far as the liberations of mind that are signless, the unshakable liberation of mind is declared the best among them.

That unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion. This, friends, is the method by which, following it, these phenomena become the same in meaning and only different in name.

This was said by the Venerable Sāriputta.

The Venerable Mahākoṭṭhita was pleased and rejoiced in the Venerable Sāriputta's words.

The Great Discourse on the Analysis of the Elements is finished.

Second Discourse on the Uninstructed Person

Dwelling at Sāvatthī.

Disciples, the uninstructed ordinary person might grow disenchanted, dispassionate, and be released in regard to this body composed of the four great elements.

Why is that?

Disciples, it is seen that this body composed of the four great elements has accumulation and dissipation, taking up and putting down.

Therefore, in this regard, the uninstructed ordinary person might grow disenchanted, dispassionate, and be released.

But in regard to what is called the mind, intellect, or consciousness, the uninstructed ordinary person is not capable of growing disenchanted, dispassionate, or being released.

Why is that?

For a long time this has been clung to, appropriated, and grasped by the uninstructed ordinary person with the view: This is mine, this I am, this is my self.

Therefore, in this regard, the uninstructed ordinary person is not capable of growing disenchanted, dispassionate, or being released.

Disciples, it would be better for the uninstructed ordinary person to regard this body composed of the four great elements as the self rather than the mind.

Why is that?

Disciples, this body composed of the four great elements may last for a year, two years, three years, four years, five years, ten years, twenty years, thirty years, forty years, fifty years, a hundred years, or even longer.

But that which is called the mind, intellect, or consciousness arises as one thing and ceases as another by night and by day.

Herein the instructed noble disciple closely and wisely attends to dependent origination itself: When this exists, that comes to be; with the arising of this, that arises; when this does not exist, that does not come to be; with the cessation of this, that ceases.

Disciples, pleasant feeling arises dependent on a pleasant contact. With the cessation of that very pleasant contact, the pleasant feeling that arose in dependence on that pleasant contact ceases and subsides.

Disciples, painful feeling arises dependent on a painful contact. With the cessation of that very painful contact, the painful feeling that arose in dependence on that painful contact ceases and subsides.

Disciples, neither-painful-nor-pleasant feeling arises dependent on a neither-painful-nor-pleasant contact. With the cessation of that very neither-painful-nor-pleasant contact, the neither-painful-nor-pleasant feeling that arose in dependence on that neither-painful-nor-pleasant contact ceases and subsides.

Just as from the friction of two sticks heat is generated and fire is produced, and with the separation and parting of those two sticks, whatever heat was generated ceases and subsides; so too pleasant feeling arises dependent on a pleasant contact... painful feeling arises dependent on a painful contact... neither-painful-nor-pleasant feeling arises dependent on a neither-painful-nor-pleasant contact.

With the cessation of that very neither-painful-nor-pleasant contact, the neither-painful-nor-pleasant feeling that arose in dependence on that neither-painful-nor-pleasant contact ceases and subsides.

Seeing thus the instructed noble disciple becomes disenchanted with contact, feeling, perception, formations, and consciousness; being disenchanted, he becomes dispassionate; through dispassion, he is released; in release, there is the knowledge that he is released.

Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he understands.

Khandhasutta

Originating from Sāvatthi.

Disciples, I will teach you the five aggregates and the five clinging aggregates. Listen to this.

And what are the five aggregates?

Whatever form past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, this is called the form aggregate.

Whatever feeling... whatever perception... whatever formations, past, future, or present, internal or external, gross or subtle... this is called the formations aggregate.

Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, this is called the consciousness aggregate.

These are called the five aggregates.

And what are the five clinging aggregates?

Whatever form, past, future, or present... whether far or near, with taints, subject to clinging, this is called the form clinging aggregate.

Whatever feeling... whether far or near, with taints, subject to clinging, this is called the feeling clinging aggregate.

Whatever perception... whether far or near, with taints, subject to clinging, this is called the perception clinging aggregate.

Whatever formations... with taints, subject to clinging, this is called the formations clinging aggregate.

Whatever consciousness, past, future, or present... whether far or near, with taints, subject to clinging, this is called the consciousness clinging aggregate.

These are called the five clinging aggregates.

Foam Lump Simile Sutta

Once, the Blessed One was dwelling at Ayujjhā on the bank of the Ganges river. There, the Blessed One addressed the disciples:

Just as this Ganges river carries a great lump of foam. A discerning person would observe it, thoroughly investigate it, and examine it wisely. For that person observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in a lump of foam, disciples?

In the same way whatever form, past, future, or present... whether far or near, a disciple observes, investigates, and examines it wisely. For that disciple observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in form, disciples?

Just as in the autumn when the rain pours down in thick drops, a water bubble forms and bursts. A discerning person would observe it, thoroughly investigate it, and examine it wisely. For that person observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in a water bubble, disciples?

In the same way whatever feeling, past, future, or present... whether far or near, a disciple observes, investigates, and examines it wisely. For that disciple observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in feeling, disciples?

Just as in the last month of summer, at midday, a mirage shimmers. A discerning person would observe it, thoroughly investigate it, and examine it wisely. For that person observing, investigating, and examining wisely, it would appear empty, void, and without substance... What substance could there be in a mirage, disciples?

In the same way whatever perception...

Just as a person seeking heartwood, searching for heartwood, undertaking a quest for heartwood, would take a sharp axe and enter a forest. There he would see a large banana tree, straight, fresh, and without a crooked trunk. He would cut it at the root; having cut it at the root, he would cut it at the top, and having cut it at the top, he would peel it layer by layer.

Peeling it, he would not even find softwood, let alone heartwood. A discerning person would observe it, thoroughly investigate it, and examine it wisely. For that person observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in a banana tree, disciples?

In the same way whatever formations, past, future, or present... whether far or near, a disciple observes, investigates, and examines it wisely. For that disciple observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in formations, disciples?

Just as a magician or a magician's apprentice at a crossroads would conjure a magical illusion. A discerning person would observe it, thoroughly investigate it, and examine it wisely. For that person observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in an illusion, disciples?

In the same way whatever consciousness, past, future, or present... whether far or near, a disciple observes, investigates, and examines it wisely. For that disciple observing, investigating, and examining wisely, it would appear empty, void, and without substance. What substance could there be in consciousness, disciples?

Seeing in this way the learned noble disciple becomes disenchanted with form, feeling... perception... formations... consciousness.

Disenchanted, one becomes dispassionate; through dispassion, one is liberated. In liberation, there is the knowledge that one is liberated...

no further becoming is understood.

This was said by the Blessed One.

Having said this, the Fortunate One, the Teacher, further said:

Form is like a lump of foam.

Feeling like a water bubble.

Perception is like a mirage.

Formations like a banana tree.

Consciousness is like an illusion.

So taught the Kinsman of the Sun.

As one wisely investigates.

And thoroughly examines.

It appears empty and void.

To one who sees wisely.

Regarding this body.

Taught by one of great wisdom.

Abandoning these three things.

See the discarded form.

Life, warmth, and consciousness.

When one leaves this body.

It lies discarded then.

Like a log, lifeless, ownerless.

Such is this continuum.

This illusion, conjured up.

A babbler.

He is called a killer, there is no essence here.

Thus, one should look into the aggregates.

A disciple with aroused effort.

Whether by day or by night.

Mindful and fully aware.

He should abandon all fetters.

Make himself his refuge.

Walk as if his head were on fire.

Seeking the deathless state.

Pāsarāsisutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms.

Then several disciples approached the venerable Ānanda; having approached, they said to the venerable Ānanda:

It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the presence of the Blessed One. It would be good if we could hear a Dhamma talk in the presence of the Blessed One.

Then, venerable ones, approach the hermitage of the Brahmin Rammaka; perhaps you will get to hear a Dhamma talk in the presence of the Blessed One.

Yes, friend, those disciples replied to the venerable Ānanda.

Then, after wandering for alms in Sāvatthī and after the meal, on returning from the alms round, the Blessed One addressed the venerable Ānanda:

Come, Ānanda, let us go to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the venerable Ānanda, went to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Then, in the evening, after emerging from seclusion, the Blessed One addressed the venerable Ānanda:

Come, Ānanda, let us go to the Eastern Bathing-place to bathe our limbs.

Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the venerable Ānanda, went to the Eastern Bathing-place to bathe their limbs. After bathing their limbs at the Eastern Bathing-place and coming back, standing in one robe, he dried his limbs.

Then the venerable Ānanda said to the Blessed One:

Venerable Sir, this is the hermitage of the Brahmin Rammaka, not far from here.

Beautiful, Venerable Sir, is the hermitage of the Brahmin Rammaka; delightful, Venerable Sir, is the hermitage of the Brahmin Rammaka.

It would be good, Venerable Sir, if the Blessed One went to the hermitage of the Brahmin Rammaka out of compassion.

The Blessed One consented in silence.

Then the Blessed One went to the hermitage of the Brahmin Rammaka.

At that time, several disciples were sitting in the hermitage of the Brahmin Rammaka, engaged in Dhamma talk.

Then the Blessed One stood at the outer gate at the end of the talk.

Having known the end of the talk, the Blessed One coughed and knocked on the bar.

Those disciples opened the door for the Blessed One.

Then the Blessed One entered the hermitage of the Brahmin Rammaka and sat down on the prepared seat.

Seated, the Blessed One addressed the disciples:

What were you discussing right now and what was your discussion interrupted by?

Venerable Sir, our discussion on the Dhamma was interrupted by the Blessed Ones arrival.

Good, disciples.

It is fitting for you, clansmen gone forth out of faith from home to homelessness, to sit together for a discussion on the Dhamma.

When you are gathered together you should do either of two things: discussion on the Dhamma or noble silence.

There are these two searches, disciples: the noble search and the ignoble search.

And what is the ignoble search?

Here someone being himself subject to birth, seeks what is also subject to birth; being himself subject to aging, he seeks what is also subject to aging; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.

And what is subject to birth?

Wives and children are subject to birth, men and women slaves are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses, and mares are subject to birth, gold and silver are subject to birth.

These are called the acquisitions subject to birth.

Here, being himself subject to birth, one seeks what is also subject to birth.

And what is subject to aging?

Wives and children are subject to aging, men and women slaves are subject to aging, goats and sheep are subject to aging, fowl and pigs are subject to aging, elephants, cattle, horses, and mares are subject to aging, gold and silver are subject to aging.

These are called the acquisitions subject to aging.

Here, being himself subject to aging, one seeks what is also subject to aging.

And what is subject to sickness?

Wives and children are subject to sickness, men and women slaves are subject to sickness, goats and sheep are subject to sickness, fowl and pigs are subject to sickness,

Being subject to illness, elephants, cows, horses, and goats are subject to illness. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to illness seeks only what is subject to illness.

And what would you say is subject to death? Sons and wives are subject to death, slaves and servants are subject to death, goats and sheep are subject to death, chickens and pigs are subject to death, elephants, cows, horses, and goats are subject to death. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to death seeks only what is subject to death.

And what would you say is subject to sorrow? Sons and wives are subject to sorrow, slaves and servants are subject to sorrow, goats and sheep are subject to sorrow, chickens and pigs are subject to sorrow, elephants, cows, horses, and goats are subject to sorrow. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to sorrow seeks only what is subject to sorrow.

And what would you say is subject to defilement? Sons and wives are subject to defilement, slaves and servants are subject to defilement, goats and sheep are subject to defilement, chickens and pigs are subject to defilement, elephants, cows, horses, and goats are subject to defilement, gold and silver are subject to defilement.

These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to defilement seeks only what is subject to defilement. This is the ignoble search.

And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging supreme security from bondage, Nibbāna; being himself subject to illness, having understood the danger in what is subject to illness, seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled supreme security from bondage, Nibbāna.

This is the noble search. I too before my Awakening, when I was still an unawakened Bodhisatta, being myself subject to birth, sought what was subject to birth; being myself subject to aging, sought what was subject to aging; being myself subject to illness, sought what was subject to illness; being myself subject to death, sought what was subject to death; being myself subject to sorrow, sought what was subject to sorrow; being myself subject to defilement, sought what was subject to defilement.

And it occurred to me: Why, being myself subject to birth, do I seek what is subject to birth?... subject to aging... illness... death... sorrow... defilement, do I seek what is subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, sought the unborn supreme security from bondage, Nibbāna; subject to aging... illness... death... sorrow... defilement, sought the undefiled supreme security from bondage, Nibbāna?

So at a later time, being still young, with black hair, endowed with the blessing of youth, in the prime of life, despite my mother and father's sorrowful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the home life into homelessness. Having gone forth, in search of what is wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma and said to him: Friend Kālāma, I want to lead the holy life in this Dhamma and Discipline. When this was said Āḷāra Kālāma said to me: You may stay, venerable sir. This Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowledge, realizing it for himself through direct knowledge.

Having realized it through direct knowledge, I would dwell in it. Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowledge and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Āḷāra Kālāma does not declare that he dwells in this Dhamma having realized it through direct knowledge by faith alone; surely, Āḷāra Kālāma dwells knowing and seeing this Dhamma.

Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowledge? When this was said Āḷāra Kālāma declared the base of nothingness. It occurred to me that it is not only Āḷāra Kālāma who has faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom. Perhaps I should strive to realize the Dhamma that Āḷāra Kālāma declares he dwells in, having realized it through direct knowledge. Thus not long after, I quickly dwelled having realized that Dhamma through direct knowledge myself.

Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowledge? To that extent, friend, I declare that I dwell in this Dhamma having realized it through direct knowledge. I too, friend, dwell in this Dhamma having realized it through direct knowledge to that extent. It is gain for us, friend, it is well gained by us, friend, that we see such a fellow spiritual practitioner in you.

Thus, as I declare the Dhamma having realized it through direct knowledge, you dwell having realized that Dhamma through direct knowledge. As you dwell having realized that Dhamma through direct knowledge, I declare it having realized it through direct knowledge. Thus, as I know the Dhamma, you know it; as you know the Dhamma, I know it. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both lead this community together. Thus Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself, honoring me with an exalted honor.

It occurred to me that this Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to the attainment of the base of nothingness. Thus without glorifying that Dhamma, I turned away from it. Thus seeking the good, searching for the supreme state of sublime peace, I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: I wish, friend, to lead the holy life in this Dhamma and Discipline. When this was said Uddaka Rāmaputta said to me: Dwell, venerable sir; this Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowledge, having realized it through direct knowledge for himself.

Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowledge and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Rāma did not declare that he dwells in this Dhamma having realized it through direct knowledge by faith alone; surely, Rāma dwelled knowing and seeing this Dhamma.

Then I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: To what extent, friend, did Rāma declare that he dwells in this Dhamma having realized it through direct knowledge? When this was said Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. It occurred to me that it was not only Rāma who had faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom.

Not indeed for Rama was there faith, for me there was faith;

Not indeed for Rama was there concentration, for me there was concentration,

Not indeed for Rama was there wisdom, for me there was wisdom.

Why not I, having personally realized and entered upon the Dhamma that Rama himself realized and lived by, should strive for the realization of that Dhamma?

Thus not long after, I quickly realized and lived by that Dhamma myself.

Then I approached Udaka Ramaputta; having approached, I said to Udaka Ramaputta:

Is it to this extent, friend, that Rama realized and entered upon this Dhamma himself?

To this extent indeed, friend, Rama realized and entered upon this Dhamma himself.

I too, friend, live having realized and entered upon this Dhamma to this extent.

Fortunate for us, friend, fortunate for us, friend,

That we see such a fellow spiritual practitioner as you.

Thus, the Dhamma that Rama realized and lived by, you live having realized and entered upon that Dhamma.

The Dhamma you live having realized and entered upon, Rama realized and lived by that Dhamma.

Thus, the Dhamma that Rama knew, you know that Dhamma, the Dhamma you know, Rama knew that Dhamma.

Thus, as Rama was, so are you, as you are, so was Rama.

Come now, friend, take care of this community.

Thus Udaka Ramaputta, being my fellow spiritual practitioner, placed me in the position of a teacher and honored me with great respect.

To me it occurred:

This Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to the attainment of the realm of neither perception nor non-perception.

Thus without glorifying that Dhamma, I became disillusioned with it and left.

Thus as I was seeking the good, searching for the supreme state of sublime peace, wandering through the Magadhan country, I gradually came to Uruvela Senanigama.

There I saw an agreeable piece of ground, a delightful grove, a flowing river with clear, pleasant, cool water, and nearby, a village for alms resort.

To me it occurred:

Indeed, this is a pleasant piece of ground, a delightful grove, the river flows with clear, pleasant, cool water, and nearby is a village for alms resort.

This is suitable for the striving of a clansman intent on striving.

So I sat down there thinking: This is suitable for striving.

Thus being subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the unborn supreme security from bondage, Nibbana; being subject to aging, having understood the danger in what is subject to aging, seeking the unaging supreme security from bondage, Nibbana, I attained the unaging supreme security from bondage, Nibbana; being subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbana, I attained the unailing supreme security from bondage, Nibbana; being subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbana, I attained the deathless supreme security from bondage, Nibbana; being subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbana, I attained the sorrowless supreme security from bondage, Nibbana; being subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbana, I attained the undefiled supreme security from bondage, Nibbana.

And knowledge and vision arose in me: Unshakable is my liberation, this is my last birth, there is no more rebirth for me.

To me it occurred:

This Dhamma that I have attained is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of mere reasoning, subtle, to be experienced by the wise.

But this generation delights in attachment, is excited by attachment, enjoys attachment.

For a generation delighting in attachment, excited by attachment, enjoying attachment, this condition is hard to see, that is, the origination of all that is conditioned through dependent origination.

This condition too is hard to see, that is, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana.

If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.

Thereupon these stanzas, never heard before, occurred to me:

Hard is it for me to have gained,

Harder still to explain;

Those caught in lust and hate,

This Dhamma is not easily realized by those who are overcome by lust and covered by the darkness of ignorance. Thus, as I reflected, my mind inclined towards dwelling in seclusion, not towards teaching the Dhamma. Then, knowing my thoughts, Brahma Sahampati thought: Alas, the world will perish, the world will be destroyed, where the mind of the Tathagata, the Arahant, the Fully Enlightened One, inclines towards dwelling in seclusion and not towards teaching the Dhamma.

Then, Brahma Sahampati, as if a strong man might extend or contract his arm, vanished from the Brahma-world and appeared before me. He arranged his robe on one shoulder, raised his joined palms towards me, and said: Please, Venerable Sir, teach the Dhamma. There are beings with little dust in their eyes who are failing in their understanding of the Dhamma. There will be those who will understand the Dhamma.

Brahma Sahampati spoke thus and then said further: In the past, in Magadha, the Dhamma was impure, thought out with defilements. Let them hear the Dhamma, discovered in purity. Like a lamp placed on the mountain top, visible to all around, similarly, wise one, having ascended the palace of the Dhamma, with the vision encompassing all, look upon the people overcome by sorrow, defeated by birth and aging. Rise, hero, conqueror of battles, bearer of the truth, wander in the world without debt. Teach the Dhamma, O Blessed One, there will be those who will understand.

Then, knowing the request of Brahma Sahampati and out of compassion for beings, I surveyed the world with the eye of a Buddha. I saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, some seeing the danger in the next world and others not. Just as in a pond of blue, red, or white lotuses, some lotuses born and grown in the water thrive submerged in the water, some stand at the water level, and some rise above the water and stand without being wetted by water; similarly, I saw beings with various levels of impurity and purity.

Then, I responded to Brahma Sahampati with a verse: The doors to the deathless are open to those who have ears; let them release their faith. I did not speak to those who are violent, but to those who are capable of understanding the sublime Dhamma among humans and gods. Then, Brahma Sahampati, knowing that he had been granted the opportunity for the Dhamma to be taught, paid homage to me, circled me, and vanished there.

I then considered who to teach the Dhamma to first, who would quickly understand it. I thought of Alara Kalama, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowledge that Alara Kalama had passed away seven days ago. I thought it was a great loss, for if he had heard this Dhamma, he would have quickly understood it.

I then considered teaching the Dhamma first to Uddaka Ramaputta, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowledge that Uddaka Ramaputta had passed away.

Udaka Rāmaputta was mentioned. Disciples, it occurred to me: Udaka Rāmaputta is indeed noble. If he were to hear this Dhamma, he would quickly understand it. It occurred to me, disciples: To whom should I first teach the Dhamma; who will quickly understand this Dhamma? It occurred to me, disciples: The five disciples have been very helpful to me, supporting me in my striving. Perhaps I should first teach the Dhamma to the five disciples. It occurred to me, disciples: Where are the five disciples residing now?

Disciples, with the divine eye, which is purified and surpasses the human, I saw the five disciples residing in the Deer Park at Isipatana, near Varanasi. Then after living as I liked at Uruvela, I set out on foot for Varanasi. Along the way, Upaka the Ajivaka saw me between Gaya and Bodhi and said, noticing my serene faculties and pure complexion: Friend, who is your teacher, and whose Dhamma do you proclaim? When he asked, I responded with verses, declaring my enlightenment and intention to set the Dhamma wheel rolling in Varanasi, to illuminate the blindfolded world with the drum of deathlessness. Upaka said, May it be so, friend, shook his head, took a side road, and left.

Then gradually making my way to Varanasi, to the Deer Park at Isipatana, where the five disciples were, they saw me coming from afar. They agreed not to honor me as before, thinking I had given up my efforts. But as I approached, they were unable to keep their pact. Some came to greet me, taking my bowl and robe, others prepared a seat, and some brought water for my feet. Yet, they addressed me as before. I told them not to address me in the usual way, for I had become the Tathagata, the Fully Enlightened One.

I instructed them to listen to the Dhamma, promising that they would soon realize the supreme goal of the holy life for which people rightfully go forth from home to homelessness. Initially, they were skeptical, reminding me of my past austerities and doubting my new claim. I reassured them that I was not indulgent, had not given up my efforts, and was indeed the Fully Enlightened One. I repeated my instruction, promising the realization of the ultimate goal of the holy life. They expressed their doubt again, recalling my previous practices.

By that practice, by that difficult practice, he did not attain any further human states, nor the special knowledge and vision worthy of the noble ones. How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowledge and vision worthy of the noble ones by being negligent? Again I said to the five disciples: No the Tathagata is not negligent... and will live having undertaken it. For the third time the five disciples said to me: Even by that practice, by that difficult practice, you did not attain any further human states, nor the special knowledge and vision worthy of the noble ones.

How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowledge and vision worthy of the noble ones by being negligent? When this was said, I said to the five disciples: Do you not know that I have never before developed such a state? No, indeed, Lord. The Tathagata is an Arahant, a fully enlightened Buddha. Listen to the deathless that has been attained, I instruct, I teach the Dharma. Practicing as instructed, before long: for the sake of which clansmen rightly go forth from the home life into homelessness, realizing the culmination of the spiritual life, having directly known it in this very life, you will live having undertaken it.

I was unable to convince the five disciples. I advise two disciples and three disciples go for alms. With what the three disciples bring back from alms, we support the six. I advise three disciples and two disciples go for alms. With what the two disciples bring back from alms, we support the six. Then the five disciples, being advised and instructed by me, knowing the danger in the states of being born, aging, sickness, death, sorrow, and defilement, and seeking the unborn, unsurpassed security from bondage, Nibbana, attained the unborn, unsurpassed security from bondage, Nibbana.

And knowledge and vision arose in them: Our liberation is unshakable; this is our last birth; there is no more rebirth for us. These are the five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. These are the five cords of sensual pleasure. Whoever whether ascetics or brahmins, indulge in these five cords of sensual pleasure, infatuated, engulfed, not seeing the danger, not knowing the escape, are considered as such:

They have met with calamity, met with disaster; the Evil One can do with them as he wishes. Just as a deer hunter might lay a snare, and a deer, trapped in the snare, can be done with as the hunter wishes, and when the hunter comes, it cannot escape; in the same way whoever indulges in these five cords of sensual pleasure... They have met with calamity, met with disaster; the Evil One can do with them as he wishes.

And whoever whether ascetics or brahmins, does not indulge in these five cords of sensual pleasure, uninfatuated, unengulfed, seeing the danger, knowing the escape, are considered as such: They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes. Just as a deer not trapped in a snare laid by a deer hunter, can be done with as the hunter wishes, and when the hunter comes, it can escape; in the same way whoever does not indulge in these five cords of sensual pleasure... They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes.

Just as a forest dweller, wandering in the forest wilderness, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of reach of the hunter. In the same way a disciple, having secluded himself from sensual pleasures, having secluded himself from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye.

Again a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. This is called ... from the Evil One. Again a disciple, with the fading away of rapture, dwells equanimous, mindful and fully aware, feeling pleasure with the body, enters and dwells in the third jhāna, on account of which the noble ones announce, He has a pleasant abiding who has equanimity and is mindful. This is called ... from the Evil One. Again a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity. This is called ... from the Evil One.

Again a disciple, by completely surmounting the perceptions of form, with the disappearance of the perceptions of resistance, not heeding diversity, Infinite space, enters and dwells in the base of infinite space. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite space, Infinite consciousness, enters and dwells in the base of infinite consciousness. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite consciousness, There is nothing, enters and dwells in the base of nothingness.

This is called ... from the Evil One. Again a disciple, by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his defilements are exhausted.

This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye. He moves through the world unattached, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that?

Because he is out of reach of the Evil One.

Thus spoke the Blessed One. Delighted, those disciples rejoiced in what the Blessed One had said.

The Shorter Series of Questions and Answers

Thus have I heard: At one time, the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel's Sanctuary.

Then Visakha, the lay follower, went to the nun Dhammadinna; having approached, after paying homage to the nun Dhammadinna, he sat down to one side. Sitting to one side, Visakha, the lay follower, said to the nun Dhammadinna:

Personality, personality, it is said, lady. What, lady, is the personality as declared by the Blessed One?

These five aggregates subject to clinging are the personality as declared by the Blessed One, friend Visakha, that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These, friend Visakha, are the five aggregates subject to clinging as the personality as declared by the Blessed One.

Excellent, said Visakha, the lay follower, rejoicing and approving of the nun Dhammadinna's words, then he asked a further question:

The origin of personality, the origin of personality, it is said, lady. What, lady, is the origin of personality as declared by the Blessed One?

It is this craving, friend Visakha, which leads to rebirth, bound up with delight and lust, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence. This, friend Visakha, is the origin of personality as declared by the Blessed One.

The cessation of personality, the cessation of personality, it is said, lady. What, lady, is the cessation of personality as declared by the Blessed One?

It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This, friend Visakha, is the cessation of personality as declared by the Blessed One.

The path leading to the cessation of personality, the path leading to the cessation of personality, it is said, lady. What, lady, is the path leading to the cessation of personality as declared by the Blessed One?

It is this Noble Eightfold Path, friend Visakha, that is the path leading to the cessation of personality as declared by the Blessed One, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Is that clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?

It is neither the same as these five aggregates subject to clinging, nor is it something apart from them. The desire and lust for them, that is the clinging there.

How does personality view come to be, lady?

Here, friend Visakha, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling... perception... formations... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is how personality view comes to be.

How does personality view not come to be, lady?

Here, friend Visakha, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling... perception... formations... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is how personality view does not come to be.

What, lady, is the Noble Eightfold Path?

It is this Noble Eightfold Path, friend Visakha, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Is the Noble Eightfold Path conditioned or unconditioned, lady? The Noble Eightfold Path, friend Visakha, is conditioned.

By the Noble Eightfold Path, lady, are the three aggregates included, or does the Noble Eightfold Path include the three aggregates?

Not by the Noble Eightfold Path, friend Visakha, are the three aggregates included; but the three aggregates include the Noble Eightfold Path. Right speech, right action, and right livelihood, these states are included in the aggregate of virtue.

Right effort, right mindfulness, and right concentration, these states are included in the aggregate of concentration. Right view and right intention, these states are included in the aggregate of wisdom.

Friend Visakha, concentration is the unification of the mind; the four foundations of mindfulness are the signs of concentration; the four right efforts are the requisites for concentration. The frequent practice and cultivation of these very states is the development of concentration here.

How many formations are there, lady?

There are three formations, friend Visakha: bodily formation, verbal formation, and mental formation. What, lady, is the bodily formation, what is the verbal formation, what is the mental formation? In-breathing and out-breathing, friend Visakha, are the bodily formation; thought and examination are the verbal formation; perception and feeling are the mental formation.

Why, lady, are in-breathing and out-breathing the bodily formation, why are thought and examination the verbal formation, why are perception and feeling the mental formation?

In-breathing and out-breathing, friend Visakha, are bodily; these states are bound up with the body, that's why in-breathing and out-breathing are the bodily formation.

Having first thought and examined, one afterwards breaks into speech, that's why thought and examination are the verbal formation. Perception and feeling are mental; these states are bound up with the mind, that's why perception and feeling are the mental formation.

How, lady, does attainment of the cessation of perception and feeling occur? For a disciple who is entering the cessation of perception and feeling, friend Visakha, it does not occur to him: I shall enter the cessation of perception and feeling or I am entering the cessation of perception and feeling or I have entered the cessation of perception and feeling. But rather his mind has previously been developed in such a way that it leads him to that state.

For a disciple entering the cessation of perception and feeling, lady, which states cease first: the bodily formation, the verbal formation, or the mental formation?

For a disciple entering the cessation of perception and feeling, friend Visakha, the verbal formation ceases first, then the bodily formation, then the mental formation. How, lady, does emergence from the attainment of the cessation of perception and feeling occur?

For a disciple emerging from the attainment of the cessation of perception and feeling, friend Visakha, it does not occur to him: I shall emerge from the attainment of the cessation of perception and feeling or I am emerging from the attainment of the cessation of perception and feeling or I have emerged from the attainment of the cessation of perception and feeling. But rather his mind has previously been developed in such a way that it leads him to that state.

For a disciple emerging from the attainment of the cessation of perception and feeling, lady, which states arise first: the bodily formation, the verbal formation, or the mental formation?

For a disciple emerging from the attainment of the cessation of perception and feeling, friend Visakha, the mental formation arises first, then the bodily formation, then the verbal formation.

For a disciple emerged from the attainment of the cessation of perception and feeling, lady, how many kinds of contact touch him?

For a disciple emerged from the attainment of the cessation of perception and feeling, friend Visakha, three kinds of contact touch him: voidness contact, signless contact, and desireless contact.

For a disciple emerged from the attainment of the cessation of perception and feeling, lady, in what way is his mind inclined?

For a disciple emerged from the attainment of the cessation of perception and feeling, friend Visakha, his mind inclines towards seclusion, leans towards seclusion, tends towards seclusion.

How many feelings are there, lady? There are these three feelings, friend Visakha: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

What, lady, is pleasant feeling, what is painful feeling, what is neither-painful-nor-pleasant feeling? Whatever is felt bodily or mentally as pleasant and satisfying is pleasant feeling; whatever is felt bodily or mentally as painful and unsatisfying is painful feeling; whatever is felt bodily or mentally as neither satisfying nor unsatisfying is neither-painful-nor-pleasant feeling. Is pleasant feeling pleasant or painful, lady, is painful feeling pleasant or painful, is neither-painful-nor-pleasant feeling pleasant or painful?

Pleasant feeling, friend Visakha, is pleasant when it persists, painful when it changes; painful feeling is painful when it persists, pleasant when it changes; neither-painful-nor-pleasant feeling is pleasant in knowledge, painful in ignorance.

What underlying tendency lies latent in pleasant feeling, lady, what underlying tendency lies latent in painful feeling, what underlying tendency lies latent in neither-painful-nor-pleasant feeling? The underlying tendency to lust lies latent in pleasant feeling, friend Visakha, the underlying tendency to aversion lies latent in painful feeling, the underlying tendency to ignorance lies latent in neither-painful-nor-pleasant feeling.

You are followed by attachment, she said. Is it, lady, that for all pleasant feeling, attachment follows, for all painful feeling, aversion follows, and for all neither-painful-nor-pleasant feeling, ignorance follows? No, friend Visakha, not for all pleasant feeling does attachment follow, not for all painful feeling does aversion follow, not for all neither-painful-nor-pleasant feeling does ignorance follow, she said.

But, lady, what should be abandoned for pleasant feeling, what should be abandoned for painful feeling, what should be abandoned for neither-painful-nor-pleasant feeling? For pleasant feeling, friend Visakha, attachment should be abandoned, for painful feeling, aversion should be abandoned, for neither-painful-nor-pleasant feeling, ignorance should be abandoned, she said.

Is it, lady, that for all pleasant feeling, attachment should be abandoned, for all painful feeling, aversion should be abandoned, for all neither-painful-nor-pleasant feeling, ignorance should be abandoned?

No, friend Visakha, not for all pleasant feeling should attachment be abandoned, not for all painful feeling should aversion be abandoned, not for all neither-painful-nor-pleasant feeling should ignorance be abandoned.

Here, friend Visakha, a disciple, having secluded himself from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He abandons lust, there is no following of lust. Here, friend Visakha, a disciple reflects: When will I enter and remain in that base that the noble ones now enter and remain in?

Thus, there is the arising of longing, conditioned by longing is distress. He abandons aversion, there is no following of aversion. Here, friend Visakha, a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and remains in the fourth jhana, which is neither-painful-nor-pleasant and includes the purity of mindfulness due to equanimity. He abandons ignorance, there is no following of ignorance, she said.

But, lady, what is the counterpart for pleasant feeling? For pleasant feeling, friend Visakha, painful feeling is the counterpart, she said. And for painful feeling, lady, what is the counterpart? For painful feeling, friend Visakha, pleasant feeling is the counterpart, she said. And for neither-painful-nor-pleasant feeling, lady, what is the counterpart? For neither-painful-nor-pleasant feeling, friend Visakha, ignorance is the counterpart, she said.

And for ignorance, lady, what is the counterpart? For ignorance, friend Visakha, knowledge is the counterpart, she said. And for knowledge, lady, what is the counterpart? For knowledge, friend Visakha, liberation is the counterpart, she said. And for liberation, lady, what is the counterpart? For liberation, friend Visakha, Nibbana is the counterpart, she said.

And for Nibbana, lady, what is the counterpart? You have gone beyond, friend Visakha, with this question, and cannot grasp the limit.

For, friend Visakha, the holy life is lived with Nibbana as its goal, Nibbana as its final end. And you may wish, friend Visakha, to approach the Blessed One and ask him this question, and as the Blessed One explains it to you, so you should remember it, she said.

Then Visakha the lay follower, having delighted and rejoiced in the Bhikkhuni Dhammadinna's words, rose from his seat, paid homage to her, and, keeping her on his right, he went to the Blessed One.

After paying homage to him, he sat down at one side and reported to the Blessed One his entire conversation with the Bhikkhuni Dhammadinna. When he had finished, the Blessed One said: Visakha, the Bhikkhuni Dhammadinna is wise, she has great wisdom. If you had asked me that question, I would have answered it in the same way she did.

That is the meaning, and you should remember it, said the Blessed One. Visakha the lay follower was pleased and rejoiced in the Blessed One's words.

Mahāmālukyasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

Do you bear in mind the five lower fetters as taught by me?

When this was said, the venerable Mālukyaputta said to the Blessed One:

Indeed, venerable sir, I bear in mind the five lower fetters as taught by the Blessed One.

And how, Mālukyaputta, do you bear in mind the five lower fetters as taught by me?

Identity view, venerable sir, as a lower fetter taught by the Blessed One, I bear in mind; doubt, venerable sir, as a lower fetter taught by the Blessed One, I bear in mind; adherence to rules and rituals, venerable sir, as a lower fetter taught by the Blessed One, I bear in mind; sensual desire, venerable sir, as a lower fetter taught by the Blessed One, I bear in mind; ill will, venerable sir, as a lower fetter taught by the Blessed One, I bear in mind.

Thus, venerable sir, do I bear in mind the five lower fetters as taught by the Blessed One.

For whose sake, Mālukyaputta, do you bear in mind these five lower fetters as taught? Surely, Mālukyaputta, the wanderers of other sects will criticize you with the simile of the young calf?

For a young, tender, soft, lying-flat calf, Mālukyaputta, there is no identity view, how then could identity view arise in it? It is predisposed to the underlying tendency to identity view.

For a young, tender, soft, lying-flat calf, Mālukyaputta, there is no doubt about phenomena, how then could doubt about phenomena arise in it? It is predisposed to the underlying tendency to doubt.

For a young, tender, soft, lying-flat calf, Mālukyaputta, there is no adherence to precepts and vows, how then could adherence to precepts and vows arise in it? It is predisposed to the underlying tendency to adherence to precepts and vows.

For a young, tender, soft, lying-flat calf, Mālukyaputta, there is no sensual desire, how then could sensual desire arise in it? It is predisposed to the underlying tendency to sensual desire.

For a young, tender, soft, lying-flat calf, Mālukyaputta, there is no ill will, how then could ill will arise in it? It is predisposed to the underlying tendency to ill will. Surely, Mālukyaputta, the wanderers of other sects will criticize you with the simile of the young calf?

When this was said, the venerable Ānanda said to the Blessed One:

This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the five lower fetters. Having heard it from the Blessed One, the disciples will bear it in mind.

Then listen, Ānanda, and pay close attention; I will speak.

Yes, venerable sir, the venerable Ānanda replied to the Blessed One.

The Blessed One said:

Here, Ānanda, an untaught ordinary person, who has not seen the noble ones, is unskilled in the noble dhamma, untrained in the noble dhamma, who has not seen true men, is unskilled in the dhamma of true men, untrained in the dhamma of true men, dwells with a mind obsessed and overwhelmed by identity view; and he does not understand as it really is the escape from arisen identity view.

That identity view of his, being obsessed by, not dispelled, is a lower fetter. He dwells with a mind obsessed and overwhelmed by doubt... by adherence to rules and rituals... by sensual desire... by ill will; and he does not understand as it really is the escape from arisen ill will. That ill will of his, being obsessed by, not dispelled, is a lower fetter.

But, Ānanda, a learned noble disciple, who has seen the noble ones, is skilled in the noble dhamma, trained in the noble dhamma, who has seen true men, is skilled in the dhamma of true men, trained in the dhamma of true men, does not dwell with a mind obsessed and overwhelmed by identity view... by doubt... by adherence to rules and rituals... by sensual desire... by ill will; and he understands as it really is the escape from arisen ill will. That ill will of his, being dispelled, is not a lower fetter.

He overcomes doubt. He does not dwell with a mind obsessed by doubt or overcome by doubt; he understands the escape from arisen doubt as it really is. His doubt, with its underlying tendency, is abandoned. He does not dwell with a mind obsessed by adherence to rules and observances or overcome by it; he understands the escape from arisen adherence to rules and observances as it really is.

His adherence to rules and observances, with its underlying tendency, is abandoned. He does not dwell with a mind obsessed by sensual desire or overcome by sensual desire; he understands the escape from arisen sensual desire as it really is. His sensual desire, with its underlying tendency, is abandoned. He does not dwell with a mind obsessed by ill-will or overcome by ill-will; he understands the escape from arisen ill-will as it really is. His ill-will, with its underlying tendency, is abandoned.

Ānanda, there is no way, no path for understanding, seeing, or abandoning the five lower fetters without following the path, the way to the abandonment of these five lower fetters. Just as it is impossible to cut through the heartwood of a large tree standing firm by cutting its bark and sapwood, similarly, it is not possible to understand, see, or abandon the five lower fetters without following the path, the way to their abandonment.

However, there is a way, a path for understanding, seeing, or abandoning the five lower fetters by following the path, the way to their abandonment. Just as it is possible to cut through the heartwood of a large tree standing firm by cutting its bark and sapwood, similarly, it is possible to understand, see, or abandon the five lower fetters by following the path, the way to their abandonment.

Just as a weak person cannot swim across the Ganges by cutting through the current with his arms, so too, when the teaching for the cessation of identity is given, some people's minds do not leap forward, do not gain confidence, do not settle, and do not become liberated; they should be seen as that weak person.

Conversely, just as a strong person can swim across the Ganges by cutting through the current with his arms, so too, when the teaching for the cessation of identity is given, some people's minds leap forward, gain confidence, settle, and become liberated; they should be seen as that strong person.

What, Ānanda, is the path, the way for the abandonment of the five lower fetters? Here, Ānanda, a disciple, having abandoned unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

Whatever phenomena there are that are connected with form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a tumor, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self. He turns his mind away from those phenomena. Having turned his mind away, he focuses it on the deathless element:

This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. If he reaches the destruction of the taints, he is liberated; if not, he is reborn spontaneously [in a higher realm] and there attains final Nibbāna without returning from that world.

This, Ānanda, is the path, the way for the abandonment of the five lower fetters. Furthermore, Ānanda, a disciple enters and dwells in the second jhāna… the third jhāna… the fourth jhāna.

Not returning is the nature of this world.

This, Ānanda, is the path, this is the practice for the abandoning of the five lower fetters.

Again, Ānanda, a disciple, having completely transcended the perception of form, having overcome the perception of resistance, not paying attention to the perception of diversity, infinite space, enters and dwells in the base of infinite space. Whatever there is there that is felt, perceived, formed, and cognized …

Not returning is the nature of this world.

This, Ānanda, is the path, this is the practice for the abandoning of the five lower fetters.

Again, Ānanda, a disciple, having completely transcended the base of infinite space, infinite consciousness, enters and dwells in the base of infinite consciousness.

Whatever there is there that is felt, perceived, formed, and cognized …

Not returning is the nature of this world.

This, Ānanda, is the path, this is the practice for the abandoning of the five lower fetters.

Again, Ānanda, a disciple, having completely transcended the base of infinite consciousness, there is nothing, enters and dwells in the base of nothingness.

Whatever there is there that is felt, perceived, formed, and cognized …

Not returning is the nature of this world.

This, Ānanda, is the path, this is the practice for the abandoning of the five lower fetters.

If this, venerable sir, is the path, this is the practice for the abandoning of the five lower fetters, then why do some disciples here declare themselves as liberated by mind and some disciples declare themselves as liberated by wisdom?

Herein, Ānanda, I speak of a difference in faculties, said the Blessed One.

The Blessed One said this.

The venerable Ānanda was pleased and rejoiced in the Blessed Ones words.

The Great Mālunkyaputta Sutta is finished.

Discourse on Abandonment

I will teach you the Dhamma for the abandonment of all. Listen to this. And what is the Dhamma for the abandonment of all?

The eye should be abandoned; forms should be abandoned; eye-consciousness should be abandoned; eye-contact should be abandoned; whatever feeling arises with eye-contact as condition: whether pleasant or painful or neither-painful-nor-pleasant: that too should be abandoned...

the tongue should be abandoned; tastes should be abandoned; tongue-consciousness should be abandoned; tongue-contact should be abandoned; whatever feeling arises with tongue-contact as condition: whether pleasant or painful or neither-painful-nor-pleasant: that too should be abandoned.

The body should be abandoned...

the mind should be abandoned; mental phenomena should be abandoned; mind-consciousness should be abandoned; mind-contact should be abandoned; whatever feeling arises with mind-contact as condition: whether pleasant or painful or neither-painful-nor-pleasant: that too should be abandoned. This is the Dhamma for the abandonment of all.

Gilānasutta

Thus have I heard: At one time the Blessed One was dwelling at Vesālī, in the village of Veḷuvagāma.

There, the Blessed One addressed the disciples: Come let each of you spend the rains retreat around Vesālī as you find suitable, as you see fit, as you are comfortable. I myself will spend the rains retreat right here in Veḷuvagāma.

Yes, venerable sir, those disciples replied to the Blessed One and spent the rains retreat around Vesālī as they found suitable, as they saw fit, as they were comfortable. The Blessed One, however, spent the rains retreat right there in Veḷuvagāma.

Then, during the retreat, a severe illness arose in the Blessed One, with sharp and deadly pains. But the Blessed One endured it, mindful and fully aware, without any distress.

Then it occurred to the Blessed One: It would not be fitting for me to pass away without addressing my attendants and taking a last look at the community of disciples. Perhaps I should completely suppress this illness by willpower, and maintain the life force and live on.

And the Blessed One completely suppressed the illness by willpower, maintained the life force, and lived on. Then, that illness of the Blessed One subsided.

After recovering from that illness, the Blessed One, not long after his recovery, emerged from his dwelling and sat down in the shade of the dwelling on a prepared seat.

Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One:

I have seen the Blessed One comfortable; I have seen the Blessed One enduring; I have seen the Blessed One recovering. And yet, venerable sir, my body felt as if it were drugged, I lost my bearings, and the teachings were not clear to me, all because of the Blessed Ones illness. And yet, venerable sir, I had some little comfort in the thought: The Blessed One will not pass away until he has given some last instructions concerning the community of disciples.

What then, Ānanda, does the community of disciples expect from me? Ānanda, I have taught the Dhamma without making an inner and outer distinction. There is no teachers fist in regard to the teachings. If it should occur to anyone: I will lead the community of disciples or The community of disciples is dependent on me, he should make some last instructions concerning the community of disciples. But, Ānanda, that does not apply to the Tathāgata.

Now I am old, Ānanda, aged, burdened with years, advanced in life, and come to the last stage: my age is now eighty years. Just as an old cart is made to go by being held together with straps, so, Ānanda, the Tathāgatas body is kept going by being strapped up. It is only when the Tathāgata withdraws his attention from all signs and, by the cessation of certain feelings, enters into the signless concentration of mind, that his body is more comfortable.

Therefore, Ānanda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

And how, Ānanda, does a disciple live as an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

Here, Ānanda, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; he dwells contemplating feelings in feelings... mind in mind... phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

This is how, Ānanda, a disciple lives as an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

Those disciples, Ānanda, either now or after I am gone, who will be islands unto themselves, refuges unto themselves, seeking no external refuge; with the Dhamma as their island, the Dhamma as their refuge, seeking no other refuge, those, Ānanda, will be the foremost among my disciples, those who are eager to train.

Cūḷasuññatasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion.

Then, venerable Ānanda, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable Ānanda said to the Blessed One:

There was this one time, venerable sir, when the Blessed One was dwelling among the Sakyans in a town called Nagaraka.

There, in the presence of the Blessed One, I heard this, I received it face to face: I, Ānanda, now often dwell in emptiness.

Is it, venerable sir, that I have heard this well, received it well, attended to it well, and remembered it well? Indeed, Ānanda, you have heard this well, received it well, attended to it well, and remembered it well.

Previously, Ānanda, and even now, I often dwell in emptiness.

Just as, Ānanda, this Migāra's mother's mansion is empty of elephants, cows, horses, and mares, empty of gold and silver, empty of the assembly of men and women, and there is present only this unity dependent on the community of discipes; even so, Ānanda, a bhikkhu, not attending to the perception of village, not attending to the perception of people, attends to the perception of forest as unity.

His mind leaps forward, settles, becomes unified, and is composed. Thus he understands:

Whatever disturbances there might be dependent on the perception of village, they are not present here; whatever disturbances there might be dependent on the perception of people, they are not present here. There is present only this amount of disturbance, namely the perception of forest as unity.

He understands: This field of perception is empty of the perception of village; this field of perception is empty of the perception of people. There is present only this non-emptiness, namely the perception of forest as unity.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Furthermore, Ānanda, a bhikkhu, not attending to the perception of people, not attending to the perception of forest, attends to the perception of earth as unity.

His mind leaps forward, settles, becomes unified, and is composed.

Just as, Ānanda, a bull's hide is spread out, well stretched, without creases; even so, Ānanda, a bhikkhu, not attending to all the unevenness and uneven places of this earth, the rivers and pits, thorns and sticks, mountains and rough places, attends to the perception of earth as unity dependent on that.

His mind leaps forward, settles, becomes unified, and is composed. Thus he understands:

Whatever disturbances there might be dependent on the perception of people, they are not present here; whatever disturbances there might be dependent on the perception of forest, they are not present here. There is present only this amount of disturbance, namely the perception of earth as unity.

He understands: This field of perception is empty of the perception of people; this field of perception is empty of the perception of forest. There is present only this non-emptiness, namely the perception of earth as unity.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Furthermore, Ānanda, a bhikkhu, not attending to the perception of forest, not attending to the perception of earth, attends to the perception of the base of infinite space as unity.

His mind leaps forward, settles, becomes unified, and is composed. Thus he understands:

Whatever disturbances there might be dependent on the perception of forest, they are not present here; whatever disturbances there might be dependent on the perception of earth, they are not present here. There is present only this amount of disturbance, namely the perception of the base of infinite space as unity.

He understands: This field of perception is empty of the perception of forest; this field of perception is empty of the perception of earth. There is present only this non-emptiness, namely the perception of the base of infinite space as unity.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Furthermore, Ānanda, a bhikkhu, not attending to the perception of earth, not attending to the perception of the base of infinite space, attends to the perception of the base of infinite consciousness as unity.

His mind leaps forward, settles, becomes unified, and is composed. Thus he understands:

Whatever disturbances there might be dependent on the perception of earth, they are not present here; whatever disturbances there might be dependent

Based on the perception of the base of infinite space, there are no distresses here, but there is just this much distress, that is: based on the perception of the base of infinite consciousness, unity.

He understands, This perception of the earth is empty, This perception of the base of infinite space is empty, There is this non-emptiness, that is: based on the perception of the base of infinite consciousness, unity. Thus, what is not there, he sees as empty, and what remains, he understands as This is present. Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Again, Ananda, without giving attention to the perception of the base of infinite space, without giving attention to the perception of the base of infinite consciousness, focusing on the perception of the base of nothingness as unity. His mind inclines, settles, becomes unified, and is determined on the perception of the base of nothingness.

He understands, There are no distresses based on the perception of the base of infinite space, there are no distresses based on the perception of the base of infinite consciousness, but there is just this much distress, that is: based on the perception of the base of nothingness, unity.

He understands, This perception of the base of infinite space is empty, This perception of the base of infinite consciousness is empty, There is this non-emptiness, that is: based on the perception of the base of nothingness, unity. Thus, what is not there, he sees as empty, and what remains, he understands as This is present. Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Again, Ananda, without giving attention to the perception of the base of infinite consciousness, without giving attention to the perception of the base of nothingness, focusing on the perception of neither perception nor non-perception as unity. His mind inclines, settles, becomes unified, and is determined on the perception of neither perception nor non-perception.

He understands, There are no distresses based on the perception of the base of infinite consciousness, there are no distresses based on the perception of the base of nothingness, but there is just this much distress, that is: based on the perception of neither perception nor non-perception, unity.

He understands, This perception of the base of infinite consciousness is empty, This perception of the base of nothingness is empty, There is this non-emptiness, that is: based on the perception of neither perception nor non-perception, unity. Thus, what is not there, he sees as empty, and what remains, he understands as This is present. Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Again, Ananda, without giving attention to the perception of the base of nothingness, without giving attention to the perception of neither perception nor non-perception, focusing on the signless concentration of mind as unity. His mind inclines, settles, becomes unified, and is determined on the signless concentration of mind.

He understands, There are no distresses based on the perception of the base of nothingness, there are no distresses based on the perception of neither perception nor non-perception, but there is just this much distress, that is: dependent on this very body with its six sense bases, conditioned by life.

He understands, This perception of the base of nothingness is empty, This perception of neither perception nor non-perception is empty, There is this non-emptiness, that is: dependent on this very body with its six sense bases, conditioned by life. Thus, what is not there, he sees as empty, and what remains, he understands as This is present. Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Again, Ananda, without giving attention to the perception of the base of nothingness, without giving attention to the perception of neither perception nor non-perception, focusing on the signless concentration of mind as unity. His mind inclines, settles, becomes unified, and is determined on the signless concentration of mind. He understands, This signless concentration of mind is fabricated and volitionally formed. Whatever is fabricated and volitionally formed is impermanent and subject to cessation.

Knowing and seeing in this way, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. In the liberated one, there arises the knowledge of liberation. Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he understands.

He understands, There are no distresses based on the taint of sensual desire, there are no distresses based on the taint of being, there are no distresses based on the taint of ignorance, but there is just this much distress, that is: dependent on this very body with its six sense bases, conditioned by life.

Based on the condition of the existence of suffering, they are not, those who would be based on the condition of the ignorance of suffering, they are not, there is just this much to suffering, that is: dependent on this very body, conditioned by the six sense bases, for the sake of life.

He understands, This is empty of the defilement of sensual desire, he understands, This is empty of the defilement of existence, he understands, This is empty of the defilement of ignorance, he understands, There is this non-emptiness, that is: dependent on this very body, conditioned by the six sense bases, for the sake of life.

Thus, what is not there, he sees as empty, what remains, he understands as This is present.

Thus, for him, Ananda, this becomes the pure, ultimate, unsurpassed emptiness.

Indeed, Ananda, whatever ascetics or brahmins in the past attained and dwelled in the pure, ultimate, unsurpassed emptiness, all of them attained and dwelled in this very pure, ultimate, unsurpassed emptiness.

Indeed, Ananda, whatever ascetics or brahmins in the future will attain and dwell in the pure, ultimate, unsurpassed emptiness, all of them will attain and dwell in this very pure, ultimate, unsurpassed emptiness.

Indeed, Ananda, whatever ascetics or brahmins at present attain and dwell in the pure, ultimate, unsurpassed emptiness, all of them attain and dwell in this very pure, ultimate, unsurpassed emptiness.

Therefore, Ananda, We will attain and dwell in the pure, ultimate, unsurpassed emptiness: thus, Ananda, should you train.

The Blessed One said this.

Venerable Ananda was pleased and rejoiced in the Blessed One's words.

Kāmaguṇasutta

Before my enlightenment, while I was still an unenlightened Bodhisattva, it occurred to me: These five cords of sensual pleasure have been previously experienced, enjoyed, and fully known by me. My mind would often linger there, whether in the past, present, or future pleasures.

It then occurred to me: These five cords of sensual pleasure have been previously experienced, enjoyed, and fully known by me. Here, I must be diligent, mindful, and protect my mind. Therefore for you too, regarding these five cords of sensual pleasure that have been previously experienced, enjoyed, and fully known, your mind may often linger there, whether in the past, present, or future pleasures.

Therefore for you too, regarding these five cords of sensual pleasure that have been previously experienced, enjoyed, and fully known, you must be diligent, mindful, and protect your mind.

Therefore that base should be understood where the eye ceases and the perception of form ceases... where the tongue ceases and the perception of taste ceases... where the mind ceases and the perception of mental phenomena ceases. That base should be understood. After saying this, the Blessed One rose from his seat and entered the monastery.

Soon after the Blessed One had left, the disciples thought: The Blessed One has given us a brief teaching without explaining the detailed meaning: Therefore that base should be understood where the eye ceases and the perception of form ceases... where the tongue ceases and the perception of taste ceases... where the mind ceases and the perception of mental phenomena ceases. That base should be understood. Who will explain the detailed meaning of this brief teaching given by the Blessed One?

Then the disciples thought: Venerable Ānanda is praised by the teacher and esteemed by his wise companions in the holy life. He is capable of explaining the detailed meaning of this brief teaching given by the Blessed One. So, they approached Venerable Ānanda and, after exchanging greetings, sat to one side.

They then said to Venerable Ānanda: Venerable Ānanda, after giving us a brief teaching without explaining the detailed meaning, the Blessed One entered the monastery: Therefore that base should be understood where the eye ceases and the perception of form ceases... where the tongue ceases and the perception of taste ceases... where the mind ceases and the perception of mental phenomena ceases.

That base should be understood. We thought: Who will explain the detailed meaning of this brief teaching given by the Blessed One? It occurred to us that Venerable Ānanda is praised by the teacher and esteemed by his wise companions in the holy life. He is capable of explaining the detailed meaning of this brief teaching given by the Blessed One. Let us approach Venerable Ānanda and ask him about this matter. They requested Venerable Ānanda to explain.

Venerable Ānanda replied, Friends, listen carefully and pay close attention, I will speak. Yes, friend, the disciples replied.

The disciples listened to the Venerable Ānanda. Venerable Ānanda said, Friends, the Blessed One briefly gave a teaching, without explaining the meaning in detail, before entering the monastery after getting up from his seat: Therefore that base should be understood where the eye ceases and the perception of form ceases... that base should be understood where the mind ceases and the perception of mental phenomena ceases.

Friends, I understand the detailed meaning of this brief teaching given by the Blessed One, which he did not explain in detail. This was not spoken by the Blessed One with reference to the cessation of the six sense bases: Therefore that base should be understood where the eye ceases and the perception of form ceases... that base should be understood where the mind ceases and the perception of mental phenomena ceases.

This is what the Blessed One briefly taught, without explaining the meaning in detail, before entering the monastery after getting up from his seat: Therefore that base should be understood where the eye ceases and the perception of form ceases... that base should be understood where the mind ceases and the perception of mental phenomena ceases.

Friends, I understand the detailed meaning of this brief teaching given by the Blessed One, which he did not explain in detail, in this way. If you wish, venerable sirs, approach the Blessed One yourselves; having approached, ask him about this matter. Whatever the Blessed One explains to you, remember it that way.

Very well, friend, those disciples replied to the Venerable Ānanda, and after getting up from their seats, they approached the Blessed One. Having approached, after paying homage to the Blessed One, they sat down at one side. Sitting at one side, those disciples said to the Blessed One:

Venerable sir, the Blessed One briefly gave a teaching, without explaining the meaning in detail, before entering the monastery after getting up from his seat: Therefore that base should be understood where the eye ceases and the perception of form ceases... that base should be understood where the mind ceases and the perception of mental phenomena ceases. Not long after the Blessed One had left, it occurred to us:

This is what the Blessed One briefly taught, without explaining the meaning in detail, before entering the monastery after getting up from his seat: Therefore that base should be understood where the eye ceases and the perception of form ceases... that base should be understood where the mind ceases and the perception of mental phenomena ceases.

Who now could explain the detailed meaning of this brief teaching given by the Blessed One, which he did not explain in detail? It occurred to us: Venerable Ānanda is praised by the teacher and esteemed by his wise companions in the holy life. He is capable of explaining the detailed meaning of this brief teaching given by the Blessed One, which he did not explain in detail. So we approached Venerable Ānanda and asked him about this matter. Venerable Ānanda explained the meaning to us in this way, with these words, phrases, and syllables.

The Venerable Ānanda is wise, disciples; he has great wisdom, disciples. If you had asked me about this matter, I would have explained it to you in the same way as Ānanda did. That is the meaning of it. And you should remember it as such.

The Greater Discourse on the Simile of the Elephant's Footprint

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the venerable Sāriputta addressed the disciples:

Friends, disciples.

Friend, those disciples responded to the venerable Sāriputta.

The venerable Sāriputta said: Just as, friends, all the footprints of whatever creatures that walk can be contained within the elephant's footprint, and the elephant's footprint is reckoned the largest because of its great size; in the same way, friends, all skillful qualities are gathered within the Four Noble Truths.

Which four?

The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.

And what, friends, is the Noble Truth of Suffering?

Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.

And what, friends, are the five aggregates subject to clinging?

They are as follows: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.

And what, friends, is the form aggregate subject to clinging? The four great elements and the form dependent on the four great elements.

And what, friends, are the four great elements?

They are the earth element, the water element, the fire element, the air element.

And what, friends, is the earth element?

The earth element may be internal or external.

And what, friends, is the internal earth element?

Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to. This is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element.

And it should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.

There comes a time, friends, when the external water element is disturbed.

It carries away the village, town, city, district, and country. Therein, friends, the external earth element disappears.

For when the external earth element is disturbed, its continuity is seen as impermanent, its nature to decay, to fade away, to cease, and to change. What of this body, which is taken up with craving, I am this or This is mine or I am? Even less so.

If, friends, others abuse, revile, scold, and harass a disciple, he understands:

This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.

He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, and consciousness is impermanent.

His mind, having made the elements its object, leaps forward, settles, becomes composed and unified, not clinging to anything in the world.

And if, friends, others treat that disciple with disagreeable, unpleasant, and unlikable acts: by contact with fists, with clods, with sticks, or with knives:

he understands:

This body is of such a nature that contacts with fists, clods, sticks, and knives can occur. The Blessed One has stated in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.

Thus my energy will be aroused without slackening, mindfulness established without confusion, the body tranquil without disturbance, the mind concentrated and unified.

Let contacts with fists, clods, sticks, and knives come to this body; for this teaching of the Buddhas is being practiced by me.

If that disciple, while recollecting the Buddha, the Dhamma, and the Sangha, does not gain equanimity based on the wholesome, he is disappointed:

Alas for me, it is my loss, it is not my gain. It is my ill fortune, not my good fortune that while I am recollecting the Buddha, the Dhamma, and the Sangha, equanimity based on the wholesome does not arise in me.

Just as, friends, a female cat...

He feels it, he experiences urgency; just so, friend, if that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, does not establish equanimity based on skillfulness, he feels it, he experiences urgency:

Alas for me, it is not my gain; it is hard for me, not easy, since while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is not established for me. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established, he is pleased by that.

Even by this much, friend, a disciple has done much. What, friend, is the water element? The water element may be internal, it may be external. What, friend, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called the internal water element.

Both the internal water element and the external water element are simply the water element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the water element, dispassionate towards the water element. There comes a time, friend, when the external water element rages. It carries away villages, towns, cities, districts, and regions.

There comes a time in the great ocean when the water goes hundreds of leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time in the great ocean when the water stands seven palm-trees deep, six palm-trees deep, five palm-trees deep, four palm-trees deep, three palm-trees deep, two palm-trees deep, one palm-tree deep.

There comes a time in the great ocean when the water stands seven men deep, six men deep, five men deep, four men deep, three men deep, two men deep, one man deep. There comes a time in the great ocean when the water stands half a man deep, waist deep, knee-deep, ankle-deep.

There comes a time in the great ocean when the water is not enough to wet even the joint of a finger. For what reason? Because of the external water element's great variability, its nature of decay, fading away, and alteration. What of this body, which is clung to by craving and lasts but a while?

There is none of this I am mine, this I am, this is my self. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established. He is pleased by that. Even by this much, friend, a disciple has done much.

What, friend, is the fire element? The fire element may be internal, it may be external. What, friend, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called the internal fire element.

Both the internal fire element and the external fire element are simply the fire element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the fire element, dispassionate towards the fire element.

There comes a time, friend, when the external fire element rages. It burns villages, towns, cities, districts, and regions. It comes upon a green or a path or a rock or water or a lovely piece of ground and, coming to no sustenance, it goes out. There comes a time when even with a chicken's feather or a cow's hide, it would be hard to find a single spot on earth not burned by the fire element.

They search for it. Indeed, friend, for the external fire element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent. What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that.

If, friend, a disciple thus recollects the Buddha, thus recollects the Dharma, thus recollects the Sangha, and equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much. And what, friend, is the air element? The air element may be internal, it may be external.

And what, friend, is the internal air element? Whatever internal, belonging to oneself, air, windy nature, taken up, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internal, belonging to oneself, air, windy nature, taken up: this, friend, is called the internal air element.

Both the internal air element and the external air element are simply air elements. This is not mine, this I am not, this is not my self, thus should it be seen with proper wisdom as it really is. Having seen it thus with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. There comes a time, friend, when the external air element is disturbed. It sweeps away villages, towns, cities, districts, and regions.

There comes a time, in the last month of the hot season, they search for wind with a fan or bellows, and even the grasses do not want moisture. Indeed, friend, for the external air element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent.

What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that. If, friend, others abuse, insult, taunt, and harass the disciple, he understands: This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.

He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. And his mind, having the elements as its object, leaps forward, settles, becomes steady, and is committed. If, friend, others treat the disciple with disagreeable, unpleasant, and unlikable physical contact, with a fist, with clods, with sticks, with knives, he understands: This body is such that contact with fists, clods, sticks, and knives can occur.

The Blessed One has said in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching. My energy shall be aroused and unflagging, my mindfulness established and unconfused, my body calm and unaroused, my mind concentrated and unified. Let contact with fists, clods, sticks, and knives come to this body; for this is the teaching of the Buddhas.

If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.

Just as, friend, a female jackal, upon seeing a lion, becomes disappointed and distressed; likewise, if while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.

If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much.

It is said. Just as, friend, depending on wood, creepers, grass, and clay, space is surrounded and only considered a house; similarly, friend, depending on bones, sinews, flesh, and skin, space is surrounded and only considered form. If, friend, the internal eye is intact and external forms do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.

If, friend, the internal eye is intact and external forms come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal eye is intact, and external forms come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.

The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.

He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination. These five aggregates of clinging are dependently arisen.

The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much. If, friend, the internal ear... nose... tongue... body... mind is intact, and external phenomena do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.

If, friend, the internal mind is intact, and external phenomena come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal mind is intact, and external phenomena come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.

The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.

He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.

These five aggregates of clinging are dependently arisen. The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much.

This was said by the Venerable Sāriputta. The disciples were pleased and delighted in the Venerable Sāriputta's words. The Great Elephant Footprint Simile Sutta is finished.

Saccavibhaṅga Sutta

Thus have I heard: At one time the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

In Bārāṇasī, at the Deer Park at Isipatana, the Tathāgata, the Arahant, the Fully Enlightened One, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths.

Which four?

The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

The Tathāgata, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of these four noble truths.

Associate with Sāriputta and Moggallāna;

Frequent Sāriputta and Moggallāna.

Wise disciples are supporters of their fellow disciples.

Just as a mother, so is Sāriputta; just as a bringer forth of those born, so is Moggallāna.

Sāriputta leads in the fruit of stream-entry, Moggallāna in the highest goal.

Sāriputta is capable of declaring, teaching, proclaiming, establishing, revealing, explaining, and making it clear the four noble truths in detail.

This is what the Blessed One said.

Having said this, the Well-Gone One, rising from his seat, entered the monastery.

Not long after the Blessed One had left, the Venerable Sāriputta addressed the disciples:

Friends, disciples.

Friend, those disciples replied to the Venerable Sāriputta.

The Venerable Sāriputta said this:

The Tathāgata, friend, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths.

Which four?

The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

And what, friends, is the noble truth of suffering?

Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.

And what, friends, is birth?

For the various beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact: this is called birth.

And what, friends, is aging?

For the various beings in the various orders of beings, their aging, decay, brokenness, graying, wrinkling, decline of life, weakening of the faculties: this is called aging.

And what, friends, is death?

For the various beings in the various orders of beings, their passing away, dissolution, disappearance, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty: this is called death.

And what, friends, is sorrow?

For one who has encountered some misfortune or is affected by some painful state, the sorrow, sorrowing, sorrowfulness, inner sorrow, inner woe: this is called sorrow.

And what, friends, is lamentation?

For one who has encountered some misfortune or is affected by some painful state, the wailing, lamentation, wailing and lamentation, lamenting: this is called lamentation.

And what, friends, is pain?

The physical pain, bodily pain, painful bodily feeling, painful, unpleasant feeling born of bodily contact: this is called pain.

Physical suffering is unpleasant, born of physical contact, felt as pain. This is called suffering. What, friends, is sadness? That mental suffering, unpleasant, born of mental contact, felt as pain, this is called sadness.

What, friends, is despair? For one afflicted by some misfortune, touched by some painful state, the distress, the despair, the state of being distressed, this is called despair.

What, friends, is the suffering of not getting what one wants? For beings subject to birth, the wish arises: Oh, that we were not subject to birth! That birth would not come to us. But this cannot be achieved by wishing. This too is called the suffering of not getting what one wants. For beings subject to aging, to sickness, to death, to sorrow, lamentation, pain, sadness, and despair, the wish arises: Oh, that we were not subject to these things! That these things would not come to us. But this cannot be achieved by wishing. This too is called the suffering of not getting what one wants.

What, friends, in brief, are the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate. These are called the five aggregates subject to clinging that are suffering. This is called the noble truth of suffering.

What, friends, is the noble truth of the origin of suffering? It is craving, which leads to rebirth, accompanied by delight and lust, finding delight here and there. This is called the noble truth of the origin of suffering.

What, friends, is the noble truth of the cessation of suffering? It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the noble truth of the cessation of suffering.

What, friends, is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

What, friends, is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering. This is called right view.

What, friends, is right intention? It is the intention of renunciation, the intention of non-ill will, the intention of non-harmfulness. This is called right intention.

What, friends, is right speech? Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.

What, friends, is right action? Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.

What, friends, is right livelihood? Here, friends, a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood. This is called right livelihood.

What, friends, is right effort? Here, friends, a disciple generates desire for the non-arising of unarisen evil, unwholesome states; he exerts himself, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil, unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, plenitude, development, and fulfillment of arisen wholesome states. This is called right effort.

What, friends, is right mindfulness? Here, friends, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He dwells contemplating feelings in feelings, mind in mind, and phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.

What, friends, is right concentration? Here, friends, a disciple, detached from sensual pleasures, detached from unwholesome states, enters and remains in the first jhana, which includes directed thought and evaluation, as well as joy and pleasure born of detachment.

With the stilling of directed thoughts and evaluations, he enters and remains in the second jhana, which has internal confidence and unification of mind, is without directed thought and evaluation, and has joy and pleasure born of concentration.

... the third jhāna ...

having attained the fourth jhāna, dwells in it, this is called, friends: right concentration.

This is called, friends: the path leading to the cessation of suffering, the noble truth.

By the Tathagata, friends, the Arahant, the Fully Enlightened One, in the Deer Park at Isipatana near Varanasi, the supreme Wheel of Dhamma was set in motion, irreversible by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, exposition, establishment, revelation, analysis, and elucidation of these four noble truths.

This was said by the venerable Sariputta.

The disciples were pleased and delighted in the venerable Sariputta's words.

Mahācattārīsakasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

There, the Blessed One addressed the disciples:

Disciples. Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

I will teach you the noble right concentration with its supports and requisites. Listen to that and attend closely, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said:

And what is noble right concentration with its supports and requisites?

That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness; wherein with these seven factors, the mind's unification is equipped: this is called noble right concentration with its supports and with its requisites.

Here right view leads the way.

And how does right view lead the way?

One understands wrong view as wrong view, and right view as right view: this is one's right view.

And what is wrong view?

There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, there is no this world, no other world, no mother, no father, no beings who are reborn spontaneously, there are no good and virtuous recluses and brahmins in the world who have realized for themselves by direct knowledge and declare this world and the other world: this is wrong view.

And what is right view?

I say there are two kinds of right view: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path.

And what is right view that is affected by taints, partaking of merit, ripening in the acquisitions?

There is what is given, what is offered, what is sacrificed, there is fruit and result of good and bad actions, there is this world, there is another world, there is mother, there is father, there are beings who are reborn spontaneously, there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world: this is right view that is affected by taints, partaking of merit, ripening in the acquisitions.

And what is right view that is noble, taintless, supramundane, a factor of the path?

That which is wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, right view as a path factor, in one of noble mind, taintless mind, who by developing the noble path: this is called right view that is noble, taintless, supramundane, a factor of the path.

One makes an effort to abandon wrong view and to enter into right view: this is one's right effort. Mindful, one abandons wrong view, mindful one enters and dwells in right view: this is one's right mindfulness.

Thus, these three qualities run and circle around right view, that is: right view, right effort, right mindfulness. Here right view leads the way.

And how does right view lead the way?

One understands wrong intention as wrong intention, and right intention as right intention,: this is one's right view.

And what is wrong intention?

Intention of sensuality, intention of ill will, intention of harming: this is wrong intention.

And what is right intention?

I say there are two kinds of right intention: there is right intention that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right intention that is noble, taintless, supramundane, a factor of the path.

And what is right intention that is affected by taints, partaking of merit, ripening in the acquisitions? Intention of renunciation, intention of non-ill will, intention of non-harming: this is right intention that is affected by taints, partaking of merit, ripening in the acquisitions.

And what is right intention that is noble, taintless, supramundane, a factor of the path? That which is in one of noble mind, taintless mind, who by developing the noble path, intention, thought, conception, mental concomitants, verbal formation: this is right intention that is noble, taintless, supramundane, a factor of the path.

One makes an effort to abandon wrong intention and to enter into right intention: this is one's right effort.

Mindful, one abandons wrong intention, mindful one enters and dwells in right intention; this is one's right mindfulness.

Thus, these three qualities run and circle around right intention, that is: right view, right effort, right mindfulness.

Here right view leads the way.

Right view is the forerunner. And how is right view the forerunner? One understands wrong speech as wrong speech, and right speech as right speech; this is one's right view. And what is wrong speech? False speech, slanderous speech, harsh speech, and frivolous chatter: this is wrong speech. And what is right speech?

I declare two kinds of right speech: there is right speech that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right speech that is noble, undefiled, supramundane, a factor of the path.

And what is the right speech that is accompanied by defilements, partakes of merit, and ripens in attachment? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous chatter: this is the right speech that is accompanied by defilements, partakes of merit, and ripens in attachment.

And what is the right speech that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the four kinds of verbal misconduct: this is the right speech that is noble, undefiled, supramundane, a factor of the path. One makes an effort to abandon wrong speech and to enter upon right speech; this is one's right effort.

Mindful, one abandons wrong speech, mindful one enters upon and abides in right speech; this is one's right mindfulness. Thus these three qualities run and circle around right speech, that is, right view, right effort, and right mindfulness. And there right view is the forerunner. And how is right view the forerunner? One understands wrong action as wrong action, and right action as right action; this is one's right view.

And what is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures: this is wrong action. And what is right action? I declare two kinds of right action: there is right action that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right action that is noble, undefiled, supramundane, a factor of the path.

And what is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment? Abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures: this is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment.

And what is the right action that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the three kinds of bodily misconduct: this is the right action that is noble, undefiled, supramundane, a factor of the path.

One makes an effort to abandon wrong action and to enter upon right action; this is one's right effort. Mindful, one abandons wrong action, mindful one enters upon and abides in right action; this is one's right mindfulness. Thus these three qualities run and circle around right action, that is, right view, right effort, and right mindfulness.

And there right view is the forerunner. And how is right view the forerunner? One understands wrong livelihood as wrong livelihood, and right livelihood as right livelihood; this is one's right view. And what is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.

And what is right livelihood? I declare two kinds of right livelihood: there is right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right livelihood that is noble, undefiled, supramundane, a factor of the path.

And what is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood: this is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment.

And what is the right livelihood that is noble, undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is undefiled, who is fully possessed of the noble path, and who is developing the noble path, from wrong livelihood: this is the right livelihood that is noble, undefiled, supramundane, a factor of the path.

One makes an effort to abandon wrong livelihood and to enter upon right livelihood; this is one's right effort. Mindful, one abandons wrong livelihood, mindful one enters upon and abides in right livelihood; this is one's right mindfulness. Thus these three qualities run and circle around right livelihood, that is, right view, right effort, and right mindfulness. And there right view is the forerunner.

It happens. And how does right view come first? For one of right view right intention arises, for one of right intention, right speech arises, for one of right speech, right action arises, for one of right action, right livelihood arises, for one of right livelihood, right effort arises, for one of right effort, right mindfulness arises, for one of right mindfulness, right concentration arises, for one of right concentration, right knowledge arises, for one of right knowledge, right liberation arises.

Thus a learner is endowed with eight factors, an arahant is endowed with ten factors. Thereby, many evil unwholesome states that arise from wrong knowledge cease through development and fulfillment. There right view comes first. And how does right view come first? For one of right view wrong view is abandoned.

And those many evil unwholesome states that arise from wrong view are also abandoned. Due to right view, many wholesome states reach development and fulfillment. For one of right intention wrong intention is abandoned... for one of right speech, wrong speech is abandoned... for one of right action, wrong action is abandoned... for one of right livelihood, wrong livelihood is abandoned... for one of right effort, wrong effort is abandoned... for one of right mindfulness, wrong mindfulness is abandoned... for one of right concentration, wrong concentration is abandoned... for one of right knowledge, wrong knowledge is abandoned... for one of right liberation, wrong liberation is abandoned.

And those many evil unwholesome states that arise from wrong liberation are also abandoned. Due to right liberation, many wholesome states reach development and fulfillment. Thus there are twenty wholesome sides, twenty unwholesome sides: this great fortyfold discourse on the Dhamma proceeds, unassailable by any ascetic or brahmin or deity or Mara or Brahma or anyone in the world.

Whoever whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable: if you blame right view, those ascetics and brahmins who hold wrong view are honored and praised by you; if you blame right intention... right speech... right action... right livelihood... right effort... right mindfulness... right concentration... right knowledge... right liberation, those ascetics and brahmins who are of wrong liberation are honored and praised by you.

Whoever whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable.

Even those who were the Okkalas, Vassabhas, proponents of causeless theories, inaction theories, and nihilistic theories did not think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection. Why is that? Because of fear of blame, hostility, and attack.

The Blessed One said this. The disciples were pleased and delighted in the Blessed One's words.

Diṭṭhi Sutta | Views

At one time, the Blessed One was staying in Savatthi, in Jeta's Grove, Anathapindika's park. Then, Anathapindika, the householder, left Savatthi during the day to see the Blessed One.

Then it occurred to Anathapindika, the householder: It is not the right time to see the Blessed One. The Blessed One is in seclusion. It is also not the right time to see the disciples who are pleasing to the mind. The disciples who are pleasing to the mind are in seclusion. Perhaps I should approach the park of the wanderers of other sects.

Then, Anathapindika, the householder, approached the park of the wanderers of other sects. At that time, the wanderers of other sects, having come together, were sitting, making loud noises and talking various kinds of nonsense.

The wanderers of other sects saw Anathapindika, the householder, coming from afar. Seeing him, they said to one another: Let's be quiet, gentlemen, let's not make a noise. Here comes Anathapindika, the householder, a follower of the ascetic Gotama. Among the followers of the ascetic Gotama who are householders wearing white clothes living in Savatthi, he is one of them. Those venerable ones like quiet, are trained in quiet, and praise quiet. Perhaps it should be considered proper to approach a quiet assembly.

Then, those wanderers of other sects became silent. Then, Anathapindika, the householder, approached them and, having approached, exchanged greetings with those wanderers of other sects. After exchanging courteous and amiable talk, he sat down to one side.

Sitting to one side, those wanderers of other sects said to him: Tell us what view does the ascetic Gotama hold? I do not know the full extent of the views of the Blessed One, he replied. So you do not know the full extent of the views of the ascetic Gotama; tell us, what views do the disciples hold? I also do not know the full extent of the disciples views, he replied.

So you do not know the full extent of the views of the ascetic Gotama nor the views of the disciples; tell us, what views do you hold? It is not difficult for us to explain our views. Please, venerables, first explain your own views according to your beliefs, and then it will not be difficult for us to explain our views.

Upon this request, one wanderer said to Anathapindika, the householder: The world is eternal, this is the only truth, everything else is wrong: this is my view, householder. Another wanderer said to him: The world is not eternal, this is the only truth, everything else is wrong: this is my view, householder. Another wanderer said:

The world is finite... the world is infinite... the soul and the body are the same... the soul is one thing, the body another... the Tathagata exists after death... the Tathagata does not exist after death... the Tathagata both exists and does not exist after death... the Tathagata neither exists nor does not exist after death, this is the only truth, everything else is wrong: this is my view, householder.

Upon hearing this, Anathapindika, the householder, said to those wanderers: As for the venerable who says: The world is eternal, this is the only truth, everything else is wrong: this is my view his view has arisen either from his own inappropriate attention or because of what others say.

But that view is constructed, conditioned, willed, and arisen dependent on conditions. Whatever is constructed, conditioned, willed, and arisen dependent on conditions is impermanent. What is impermanent is suffering. What is suffering is something this venerable clings to, something he has taken up. Similarly, for the one who says: The world is not eternal..., and for all the other positions mentioned, their views have arisen either from their own inappropriate attention or because of what others say.

But those views are constructed, conditioned, willed, and arisen dependent on conditions. Whatever is constructed, conditioned, willed, and arisen dependent on conditions is impermanent. What is impermanent is suffering. What is suffering is something these venerables cling to, something they have taken up.

A Tathagata does not exist after death... A Tathagata both exists and does not exist after death... A Tathagata neither exists nor does not exist after death, this alone is true, others are mistaken:

This is my view he said,

This view of this venerable one has arisen either from his own inappropriate attention or because of listening to others.

And this view is indeed arisen, conditioned, willed, and dependently originated.

Whatever is arisen, conditioned, willed, and dependently originated is impermanent.

What is impermanent is suffering.

What is suffering, that is what this venerable one is attached to, that is what this venerable one has embraced.

When this was said, those wanderers said to

Anathapindika the householder:

Householder, all our views have been declared as far as they go.

Tell us what is your view?

Whatever is arisen, conditioned, willed, and dependently originated is impermanent.

What is impermanent is suffering.

What is suffering, that is not mine, I am not that, that is not my self: This is my view, venerable sir.

Whatever is arisen, conditioned, willed, and dependently originated is impermanent.

What is impermanent is suffering.

What is suffering, that you are attached to, that you have embraced.

Whatever is arisen, conditioned, willed, and dependently originated is impermanent.

What is impermanent is suffering.

What is suffering, that is not mine, I am not that, that is not my self: thus it is seen as it really is with proper wisdom.

And I see the further escape from it as it really is.

When this was said, those wanderers sat silent, dismayed, shoulders drooping, heads down, brooding, without response.

Then Anathapindika the householder, knowing that those wanderers were silent, dismayed, got up from his seat and went to the Blessed One; after paying homage to him, he sat down at one side. Sitting at one side, Anathapindika the householder reported to the Blessed One the entire conversation he had with those wanderers.

Well done, well done, householder.

Thus those foolish men should be rebuked from time to time with timely Dhamma.

Then the Blessed One instructed, urged, roused, and gladdened Anathapindika the householder with a Dhamma talk, after which he, having paid homage to the Blessed One, keeping him on his right, departed.

Then, not long after Anathapindika the householder had left, the Blessed One addressed the disciples:

Even if a disciple has been ordained for a hundred years in this Dhamma and Discipline, he should rebuke other sectarians in the same way Anathapindika the householder has rebuked them.

Kaccānagotta Sutta

Dwelling at Sāvatthi.

Then the venerable Kaccānagotta approached the Blessed One; having approached, having greeted the Blessed One, he sat down at one side. Seated at one side, the venerable Kaccānagotta said to the Blessed One:

Right view, right view, it is said, venerable sir. To what extent, venerable sir, is there right view?

This world, Kaccāna, for the most part depends upon a duality: upon the notion of existence and the notion of nonexistence.

But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.

This world, Kaccāna, is mostly bound by attachment, insistence on identity, and adherence to this very attachment as mine: believing this is myself.

But one does not take up, does not cling, does not consider this is myself; does not doubt or hesitate, understanding with wisdom that suffering arises and suffering ceases.

To this extent, Kaccāna, there is right view.

Everything exists, Kaccāna, this is one extreme. Nothing exists, this is the second extreme. Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:

With ignorance as condition, formations; with formations as condition, consciousness ... thus is the arising of this whole mass of suffering.

With the cessation of ignorance, comes cessation of formations; with the cessation of formations, cessation of consciousness ... thus is the cessation of this whole mass of suffering.

All the Taints Discourse

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

There, the Blessed One addressed the disciples:

Disciples.

Venerable sir, those disciples replied to the Blessed One.

The Blessed One said:

Disciples, I will teach you the discourse on the restraint of all taints. Listen to it and pay close attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said:

Disciples, knowing and seeing, I declare the destruction of the taints, not for one who does not know and does not see. What do I declare for one who knows and sees?

The attention that is wise and the attention that is unwise. Disciples, for one who pays unwise attention, taints that have not arisen arise, and arisen taints increase; but for one who pays wise attention, taints that have not arisen do not arise, and arisen taints are abandoned.

Disciples, there are taints to be abandoned by seeing, taints to be abandoned by restraining, taints to be abandoned by using, taints to be abandoned by enduring, taints to be abandoned by avoiding, taints to be abandoned by removing, taints to be abandoned by developing.

1. Taints to be Abandoned by Seeing

And what are the taints to be abandoned by seeing? Here an untaught ordinary person who has not seen the noble ones, is unskilled in the noble dhamma, untrained in the noble dhamma, who has not seen good persons, is unskilled in the dhamma of good persons, untrained in the dhamma of good persons: does not understand which things should be paid attention to and which things should not be paid attention to.

Thus, not understanding which things should be paid attention to and which things should not be paid attention to, they pay attention to things that should not be paid attention to and do not pay attention to things that should be paid attention to. And what are the things that they pay attention to that they should not?

When paying attention to certain things, the unarisen sensual taint arises, and the arisen sensual taint increases; the unarisen taint of existence arises, and the arisen taint of existence increases; the unarisen taint of ignorance arises, and the arisen taint of ignorance increases: these are the things they pay attention to that they should not.

And what are the things that they do not pay attention to that they should? When paying attention to certain things, the unarisen sensual taint does not arise, and the arisen sensual taint is abandoned; the unarisen taint of existence does not arise, and the arisen taint of existence is abandoned; the unarisen taint of ignorance does not arise, and the arisen taint of ignorance is abandoned: these are the things they do not pay attention to that they should.

Because of paying attention to things that should not be paid attention to and not paying attention to things that should be paid attention to, taints that have not arisen arise, and arisen taints increase.

Thus, they unwise pay attention: Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future? Or else they are internally confused about the present thus: Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go? For one who pays attention in this way, one of six views arises. The view I have a self arises as true and established, or the view I have no self... or the view I perceive self with self... or the view I perceive not-self with self... or the view I perceive self with not-self... or else they have this view: This self of mine speaks and feels and experiences here and there the result of good and bad actions; but this self of mine is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views.

Bound by a fetter of views, the untaught ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, displeasure, and despair; they are not freed from suffering, I say.

I say, one is freed from suffering. Indeed a noble disciple: seeing the noble ones, skilled in the noble Dharma, well-trained in the noble Dharma, seeing the good persons, skilled in the good person's Dharma, well-trained in the good person's Dharma: understands what things should be attended to and what things should not be attended to.

Knowing what things should be attended to and what things should not be attended to, he attends to things that should be attended to and does not attend to things that should not be attended to. And what are the things that should not be attended to that he does not attend to?

Here attending to which things the unarisen taint of sensual desire arises, and the arisen taint of sensual desire increases; the unarisen taint of being arises, and the arisen taint of being increases; the unarisen taint of ignorance arises, and the arisen taint of ignorance increases: these are the things not to be attended to that he does not attend to.

And what are the things that should be attended to that he attends to? Here attending to which things the unarisen taint of sensual desire does not arise, and the arisen taint of sensual desire is abandoned; the unarisen taint of being does not arise, and the arisen taint of being is abandoned; the unarisen taint of ignorance does not arise, and the arisen taint of ignorance is abandoned: these are the things to be attended to that he attends to.

By not attending to things that should not be attended to and by attending to things that should be attended to, the unarisen taints do not arise, and the arisen taints are abandoned.

He wisely attends to this is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering. By wisely attending in this way, three fetters are abandoned: identity view, doubt, and adherence to rules and rituals. These are called the taints to be abandoned by seeing.

2. Taints to be Abandoned by Restraint

And what are the taints to be abandoned by restraint? Here a disciple dwells restrained with the restraint of the eye, reflecting wisely.

For him, dwelling unrestrained in the eye, taints, vexation, and fever might arise, but as he dwells restrained in the eye, such taints, vexation, and fever do not arise. He dwells restrained, wisely reflecting, with the restraint of the ear... nose... tongue... body... mind.

For him, dwelling unrestrained in the mind, taints, vexation, and fever might arise, but as he dwells restrained in the mind, such taints, vexation, and fever do not arise. These are called the taints to be abandoned by restraint.

3. Taints to be Abandoned by Using

And what are the taints to be abandoned by using? Here a disciple uses the robe only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, sun, and creeping things, and only for the purpose of covering the parts of the body that cause shame.

He uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuation of this body, for ending discomfort, and for assisting the holy life, thinking thus: I will destroy old feelings (of hunger) and not create new feelings (from overeating); thus, I will be healthy and blameless and live in comfort.

He uses lodging only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, sun, and creeping things, and only for the purpose of warding off the perils of climate and for enjoying retreat. He uses medicines and provisions for the sick only for protection from arisen painful feelings and for the sake of being free from disease.

For him, not using these things, taints, vexation, and fever might arise, but by using them, such taints, vexation, and fever do not arise. These are called the taints to be abandoned by using.

4. Taints to be Abandoned by Enduring

And what are the taints to be abandoned by enduring? Here a disciple endures cold, heat, hunger, thirst, contact with flies, mosquitoes, wind, sun, and creeping things, abusive and unwelcome speech.

The arisen bodily feelings of pain, sharp, harsh, bitter, disagreeable, unpleasant, life-threatening are endured. For if not endured, defilements, distress, and fever might arise, but by enduring, such defilements, distress, and fever do not occur. These are called defilements to be abandoned by enduring.

What are the defilements to be abandoned by avoiding? Here a disciple wisely reflects and avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, a thorn patch, a pit, a swamp, a quagmire.

Just as a wise fellow disciple might avoid bad places, so he avoids unsuitable seats, unsuitable territories, and bad friends. For if not avoided, defilements, distress, and fever might arise, but by avoiding, such defilements, distress, and fever do not occur. These are called defilements to be abandoned by avoiding.

What are the defilements to be abandoned by removal? Here a disciple wisely reflects and does not tolerate an arisen thought of sensual desire, he abandons it, removes it, does away with it, and annihilates it. The same goes for thoughts of ill will and harm.

For if not removed, defilements, distress, and fever might arise, but by removing, such defilements, distress, and fever do not occur. These are called defilements to be abandoned by removal.

What are the defilements to be abandoned by developing? Here a disciple wisely develops the mindfulness enlightenment factor, which is based on seclusion, dispassion, cessation, maturing in release; he develops the investigation-of-states enlightenment factor, and so on, up to the equanimity enlightenment factor, based on seclusion, dispassion, cessation, maturing in release.

For if not developed, defilements, distress, and fever might arise, but by developing, such defilements, distress, and fever do not occur. These are called defilements to be abandoned by developing.

When a disciple has abandoned those defilements to be abandoned by seeing, by restraining, by using, by enduring, by avoiding, by removing, and by developing, it is said: A disciple lives restrained with the restraint over all defilements, he has cut off craving, removed the fetters, and by fully understanding conceit, he has made an end of suffering.

This is what the Blessed One said.

The disciples were pleased and delighted in the Blessed One's words.

Vibhaṅgasutta

Dwelling at Sāvatthī.

I will teach you the dependent origination, I will analyze it. Listen to it attentively, pay close attention, I will speak.

Yes, lord, those disciples replied to the Blessed One.

The Blessed One said:

And what is dependent origination?

With ignorance as condition formations;

with formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as condition, the six sense bases;

with the six sense bases as condition, contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, becoming;

with becoming as condition, birth;

with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be.

This is the origin of this whole mass of suffering.

And what is aging and death?

The aging of various beings in various orders of beings, their old age, brokenness, greyness, wrinkleness, decline of life, weakening of the faculties; this is called aging.

The passing of various beings from various orders of beings, their dying, breaking up, disappearance, death, completion of time, dissolution of the aggregates, laying down of the body, this is called death.

So this is aging and this is death. This is called aging and death.

And what is birth?

The birth of various beings into various orders of beings, their being born, descent, coming-to-be, coming forth, appearance of aggregates, acquisition of sense bases. This is called birth.

And what is becoming?

There are these three kinds of becoming, disciples: sensual becoming, form becoming, formless becoming. This is called becoming.

And what is clinging?

These four kinds of clinging, disciples: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, clinging to a doctrine of self. This is called clinging.

And what is craving?

These six classes of craving, disciples: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile sensations, craving for mental phenomena. This is called craving.

And what is feeling?

These six classes of feeling, disciples: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling.

And what is contact?

These six classes of contact, disciples: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.

And what is the six sense bases?

The eye base, ear base, nose base, tongue base, body base, mind base: this is called the six sense bases.

And what is name-and-form?

Feeling, perception, intention, contact, attention: this is called name.

The four great elements and the form derived from the four great elements. This is called form.

Thus this is name and this is form. This is called name-and-form.

And what is consciousness?

These six classes of consciousness, disciples: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

This is called consciousness.

And what are formations?

These three kinds of formations, disciples: bodily formation, verbal formation, mental formation. These are called formations.

And what is ignorance?

That which is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the path leading to the cessation of suffering.

This is called ignorance.

Thus with ignorance as condition, formations; with formations as condition, consciousness … so on … this is the origin of this whole mass of suffering.

With the complete fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness … so on … this is the cessation of this whole mass of suffering.

This is what I heard:

At one time, the Blessed One was staying in Savatthi, in Jeta's Grove, Anathapindika's Park. There, the Blessed One addressed the disciples: Disciples. Venerable Sir, the disciples replied. The Blessed One said: To what extent should a disciple examine things thoroughly for the complete understanding of suffering? Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, with the Blessed One as our refuge. It would be good if the Blessed One would clarify the meaning of this statement. We will listen and remember it. Then listen and pay close attention, I will speak. Yes, venerable sir, the disciples replied. The Blessed One said: Here a disciple examines thoroughly: What is the cause, origin, birth, and condition of the various kinds of suffering that arise in the world, including aging and death? When what exists does aging and death come to be, and when what does not exist does aging and death not come to be? Through examination, he understands: The various kinds of suffering that arise in the world, including aging and death, are caused, originated, born, and conditioned by birth. With birth as condition, aging and death come to be; without birth, aging and death do not come to be. He understands aging and death, their origin, cessation, and the path leading to their cessation, and practices accordingly, living in accordance with the Dhamma. This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of aging and death. Then, examining further, he understands: Birth is caused, originated, born, and conditioned by existence. With existence as condition, birth comes to be; without existence, birth does not come to be. He understands birth, its origin, cessation, and the path leading to its cessation, and practices accordingly, living in accordance with the Dhamma. This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of birth. Further examining, he understands the cause, origin, birth, and condition of existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations. He understands that formations are caused, originated, born, and conditioned by ignorance. With ignorance as condition, formations come to be; without ignorance, formations do not come to be. He understands formations, their origin, cessation, and the path leading to their cessation, and practices accordingly, living in accordance with the Dhamma. This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of formations. When a person, influenced by ignorance, generates meritorious, demeritorious, or imperturbable formations, consciousness follows accordingly. But when a disciple has abandoned ignorance and gained knowledge, he does not generate meritorious, demeritorious, or imperturbable formations. Not generating formations, not intending, he does not grasp at anything in the world. Not grasping, he does not worry; not worrying, he personally attains Nibbana. He understands: Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. When he feels a pleasant, painful, or neither-painful-nor-pleasant feeling, he understands it as impermanent, not to be delighted in, not to be welcomed. Thus, when feeling a pleasant, painful, or neither-painful-nor-pleasant feeling, he feels it detached.

Thus, experiencing a sensation that is limited to the body, one understands I experience a sensation limited to the body; experiencing a sensation that is limited to life, one understands I experience a sensation limited to life. After the breakup of the body, upon the exhaustion of life, right here all sensations will become cool, not delighted in, bodies will remain. Just as a person might remove a hot clay pot from the potter's kiln and set it aside on a smooth ground. There, whatever heat there is would cool down right there, and the potsherds would remain. In the same way experiencing a sensation limited to the body, one understands I experience a sensation limited to the body; experiencing a sensation limited to life, one understands I experience a sensation limited to life. After the breakup of the body, upon the exhaustion of life, right here all sensations will become cool, not delighted in, bodies will remain. What do you think would a disciple who has eliminated the contaminants generate a meritorious formation, or a demeritorious formation, or an imperturbable formation? No, venerable sir. Completely without formations, with the cessation of formations, would consciousness be discerned? No, venerable sir. Completely without consciousness, with the cessation of consciousness, would name-and-form be discerned? No, venerable sir. Completely without name-and-form, with the cessation of name-and-form, would the six sense bases be discerned? No, venerable sir. Completely without the six sense bases, with the cessation of the six sense bases, would contact be discerned? No, venerable sir. Completely without contact, with the cessation of contact, would sensation be discerned? No, venerable sir. Completely without sensation, with the cessation of sensation, would craving be discerned? No, venerable sir. Completely without craving, with the cessation of craving, would clinging be discerned? No, venerable sir. Completely without clinging, with the cessation of clinging, would existence be discerned? No, venerable sir. Completely without existence, with the cessation of existence, would birth be discerned? No, venerable sir. Completely without birth, with the cessation of birth, would aging and death be discerned? No, venerable sir. Good, good thus it is and not otherwise. Believe me on this be resolved, have no doubts about this, be free from perplexity. This is the end of suffering. The first.