SN47.1
Linked Discourses 47.1
- In Ambapālī’s Mango Grove
In Ambapālī’s Mango Grove
So I have heard.
At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
SN47.2
Linked Discourses 47.2
- In Ambapālī’s Mango Grove
Mindful
At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, a mendicant should live mindful and aware.
This is my instruction to you.
And how is a mendicant mindful?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is mindful.
And how is a mendicant aware?
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
That’s how a mendicant acts with situational awareness.
A mendicant should live mindful and aware.
This is my instruction to you.”
SN47.3
Linked Discourses 47.3
- In Ambapālī’s Mango Grove
A Monk
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“This is exactly how some futile people ask me for something. But when the teaching has been explained they think only of following me around.”
“Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
“Well then, mendicant, you should purify the starting point of skillful qualities.
What is the starting point of skillful qualities?
Well purified ethics and correct view.
When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics.
What four?
Meditate observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or meditate observing an aspect of the body externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or meditate observing an aspect of the body internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or meditate observing an aspect of feelings internally …
externally …
internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or meditate observing an aspect of the mind internally …
externally …
internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or meditate observing an aspect of principles internally …
externally …
internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And that mendicant became one of the perfected.
SN47.4
Linked Discourses 47.4
- In Ambapālī’s Mango Grove
At Sālā
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
There the Buddha addressed the mendicants:
“Mendicants, those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established by you in the four kinds of mindfulness meditation.
What four?
Please, reverends, meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know the body.
Meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know feelings.
Meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know the mind.
Meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to truly know principles.
Those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand the body.
They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand feelings.
They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand the mind.
They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, so as to fully understand principles.
Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from the body.
They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from feelings.
They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from the mind.
They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed and unified in samādhi, detached from principles.
Those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established by you in these four kinds of mindfulness meditation.”
SN47.5
Linked Discourses 47.5
- In Ambapālī’s Mango Grove
A Heap of the Unskillful
At Sāvatthī.
There the Buddha said:
“Rightly speaking, mendicants, you’d call the five hindrances a ‘heap of the unskillful’.
For these five hindrances are entirely a heap of the unskillful.
What five?
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
For these five hindrances are entirely a heap of the unskillful.
Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
For these four kinds of mindfulness meditation are entirely a heap of the skillful.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
They meditate observing an aspect of the mind …
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
For these four kinds of mindfulness meditation are entirely a heap of the skillful.”
SN47.6
Linked Discourses 47.6
- In Ambapālī’s Mango Grove
A Hawk
“Once upon a time, mendicants, a hawk suddenly swooped down and grabbed a quail.
And as the quail was being carried off he wailed,
‘I’m so unlucky, of so little merit, to have roamed out of my territory into the domain of others.
If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have stood a chance against me in a fight.’
‘So, quail, what is your own territory, the domain of your fathers?’
‘It’s a ploughed field covered with clods of earth.’
Confident in her own strength, the hawk was not daunted or intimidated. She released the quail, saying,
‘Go now, quail. But even there you won’t escape me!’
Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk:
‘Come get me, hawk! Come get me, hawk!’
Confident in her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail.
When the quail knew that the hawk was nearly there, he slipped under that clod.
But the hawk crashed chest-first right there.
That’s what happens when you roam out of your territory into the domain of others.
So, mendicants, don’t roam out of your own territory into the domain of others.
If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get an opportunity.
And what is not a mendicant’s own territory but the domain of others?
It’s the five kinds of sensual stimulation.
What five?
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear …
Smells known by the nose …
Tastes known by the tongue …
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
This is not a mendicant’s own territory but the domain of others.
You should roam inside your own territory, the domain of your fathers.
If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get an opportunity.
And what is a mendicant’s own territory, the domain of the fathers?
It’s the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
This is a mendicant’s own territory, the domain of the fathers.”
SN47.7
Linked Discourses 47.7
- In Ambapālī’s Mango Grove
A Monkey
“Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go,
while in others, monkeys can go but not humans.
There are also level, pleasant places where both monkeys and humans can go.
There hunters set snares of tar on the monkey trails to catch the monkeys.
The monkeys who are not foolhardy and reckless see the tar and avoid it from afar.
But a foolish and reckless monkey goes up to the tar and grabs it with a hand.
He gets stuck there.
Thinking to free his hand, he grabs it with his other hand.
He gets stuck there.
Thinking to free both hands, he grabs it with a foot.
He gets stuck there.
Thinking to free both hands and foot, he grabs it with his other foot.
He gets stuck there.
Thinking to free both hands and feet, he grabs it with his snout.
He gets stuck there.
And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him.
The hunter spears him on that very banana tree, pries him off, and goes wherever he wants.
That’s what happens when you roam out of your territory into the domain of others.
So, mendicants, don’t roam out of your own territory into the domain of others.
If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get an opportunity.
And what is not a mendicant’s own territory but the domain of others?
It’s the five kinds of sensual stimulation.
What five?
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear …
Smells known by the nose …
Tastes known by the tongue …
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
This is not a mendicant’s own territory but the domain of others.
You should roam inside your own territory, the domain of your fathers.
If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability and get an opportunity.
And what is a mendicant’s own territory, the domain of the fathers?
It’s the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
This is a mendicant’s own territory, the domain of the fathers.”
SN47.8
Linked Discourses 47.8
- In Ambapālī’s Mango Grove
Cooks
“Mendicants, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their chief minister with an excessive variety of curries:
chiefly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
But that cook didn’t take their master’s hint:
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Today my master preferred the chiefly sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’
That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses.
Why is that?
Because they don’t take their master’s hint.
In the same way, a foolish, incompetent, unskillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of the body, their mind doesn’t enter immersion, and their corruptions aren’t given up.
But they don’t take the hint.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of principles, the mind doesn’t enter immersion, and the corruptions aren’t given up.
But they don’t take the hint.
That foolish, incompetent, unskillful mendicant doesn’t get blissful meditations in this very life, nor do they get mindfulness and situational awareness.
Why is that?
Because they don’t take their mind’s hint.
Suppose an astute, competent, skillful cook was to serve a ruler or their chief minister with an extravagant variety of curries:
chiefly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
And that cook took their master’s hint:
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Today my master preferred the chiefly sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’
That astute, competent, skillful cook gets presented with clothes, wages, and bonuses.
Why is that?
Because they take their master’s hint.
In the same way, an astute, competent, skillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of the body, their mind enters immersion, and their corruptions are given up.
They take the hint.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of principles, their mind enters immersion, and their corruptions are given up.
They take the hint.
That astute, competent, skillful mendicant gets blissful meditations in this very life, and they get mindfulness and situational awareness.
Why is that?
Because they take their mind’s hint.”
SN47.9
Linked Discourses 47.9
- In Ambapālī’s Mango Grove
Sick
So I have heard.
At one time the Buddha was staying near Vesālī, at the little village of Beluva.
There the Buddha addressed the mendicants:
“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Yes, sir,” those mendicants replied. They did as the Buddha said,
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
But he endured unbothered, with mindfulness and situational awareness.
Then it occurred to the Buddha:
“It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
So that is what he did.
Then the Buddha’s illness died down.
Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, it’s fantastic that the Buddha is comfortable,
that he’s keeping well,
and that he’s getting by.
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind.
Still, at least I was consoled by the thought that
the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”
“But what could the mendicant Saṅgha expect from me now, Ānanda?
I’ve taught the Dhamma without making any distinction between secret and public teachings.
The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.
If there’s anyone who thinks:
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.
But the Realized One doesn’t think like this,
so why should he bring something up regarding the Saṅgha?
Now I am old, elderly and senior. I’m advanced in years and have reached the final stage of life.
I’m currently eighty years old.
Just as a decrepit old cart is kept going by a rope,
in the same way, the Realized One’s body is kept going as if by a rope.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
And how does a mendicant do this?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”
SN47.10
Linked Discourses 47.10
- In Ambapālī’s Mango Grove
The Nuns’ Quarters
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out.
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
“Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”
“That’s how it is, sisters! That’s how it is, sisters!
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
realize a higher distinction than they had before.”
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“That’s so true, Ānanda! That’s so true!
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
realize a higher distinction than they had before.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of the body, based on the body there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
That mendicant should direct their mind toward an inspiring subject as a basis for meditation.
As they do so, joy springs up.
Being joyful, rapture springs up.
When the mind is full of rapture, the body becomes tranquil.
When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed in samādhi.
Then they reflect:
‘I have accomplished the goal for which I directed my mind.
Let me now relax.’
They relax, and neither place the mind nor keep it connected.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
Furthermore, a mendicant meditates by observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of principles, based on principles there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
That mendicant should direct their mind toward an inspiring subject as a basis for meditation.
As they do so, joy springs up.
Being joyful, rapture springs up.
When the mind is full of rapture, the body becomes tranquil.
When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed in samādhi.
Then they reflect:
‘I have accomplished the goal for which I directed my mind.
Let me now relax.’
They relax, and neither place the mind nor keep it connected.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
That’s how there is directed development.
And how is there undirected development?
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’
That’s how there is undirected development.
So, Ānanda, I’ve taught you directed development and undirected development.
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.
Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
That is what the Buddha said.
Satisfied, Venerable Ānanda approved what the Buddha said.
SN47.11
Linked Discourses 47.11
- At Nāḷandā
A Great Man
At Sāvatthī.
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of ‘a great man’.
How is a great man defined?”
“Sāriputta, someone whose mind is free is a great man, I say.
If their mind is not free, I say they’re not a great man.
And how does someone have a free mind?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping.
That’s how someone has a free mind.
Someone whose mind is free is a great man, I say.
If their mind is not free, I say they’re not a great man.”
SN47.12
Linked Discourses 47.12
- At Nāḷandā
At Nāḷandā
At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove.
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have such confidence in the Buddha that
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘I have such confidence in the Buddha that
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present,
what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”
“Sir, though I don’t encompass the minds of Buddhas past, future, and present,
still I understand this by inference from the teaching.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
He thinks,
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
In the same way, I understand this by inference from the teaching:
‘Those who are perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”
“Good, good, Sāriputta!
So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.
Though there will be some futile people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”
SN47.13
Linked Discourses 47.13
- At Nāḷandā
With Cunda
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill.
And the novice Cunda was his carer.
Then Venerable Sāriputta was fully extinguished from that sickness.
Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:
“Sir, Venerable Sāriputta has become fully quenched.
This is his bowl and robe.”
“Reverend Cunda, we should see the Buddha about this matter.
Come, let’s go to the Buddha and inform him about this.”
“Yes, sir,” replied Cunda.
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:
“Sir, this novice Cunda says that
Venerable Sāriputta has become fully quenched.
This is his bowl and robe.
Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”
“Well, Ānanda, when Sāriputta was fully quenched, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”
“No, sir, he did not.
But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions.
I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”
“Ānanda, did I not prepare for this when I explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
That is not possible.
Suppose there was a large tree standing with heartwood, and the largest branch broke off.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully quenched.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
That is not possible.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
And how does a mendicant do this?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”
SN47.14
Linked Discourses 47.14
- At Nāḷandā
At Ukkacelā
At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully quenched.
Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.
Then the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them:
“Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully quenched.
My assembly never used to be empty; I had no concern for any region where Sāriputta and Moggallāna stayed.
The Buddhas of the past or the future have pairs of chief disciples who at best were like
Sāriputta and Moggallāna were to me.
It’s an incredible and amazing quality of such disciples
that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.
And it’s an incredible and amazing quality of the Realized One
that when such a pair of disciples becomes fully quenched he does not sorrow or lament.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
That is not possible.
Suppose there was a large tree standing with heartwood, and the largest branches broke off.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully quenched.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
That is not possible.
So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
And how does a mendicant do this?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”
SN47.15
Linked Discourses 47.15
- At Nāḷandā
With Bāhiya
At Sāvatthī.
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Well then, Bāhiya, you should purify the starting point of skillful qualities.
What is the starting point of skillful qualities?
Well purified ethics and correct view.
When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.
What four?
Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Bāhiya became one of the perfected.
SN47.16
Linked Discourses 47.16
- At Nāḷandā
With Uttiya
At Sāvatthī.
Then Venerable Uttiya went up to the Buddha … and asked him,
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Well then, Uttiya, you should purify the starting point of skillful qualities.
What is the starting point of skillful qualities?
Well purified ethics and correct view.
When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.
What four?
Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll cross beyond Death’s dominion.”
And then Venerable Uttiya approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Uttiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Uttiya became one of the perfected.
SN47.17
Linked Discourses 47.17
- At Nāḷandā
Noble
“Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”
SN47.18
Linked Discourses 47.18
- At Nāḷandā
Divinity
At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Then as he was in private retreat this thought came to his mind,
“The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four?
A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or they’d meditate observing an aspect of feelings …
or mind …
or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”
Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha.
He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:
“That’s so true, Blessed One! That’s so true, Holy One!
Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four?
A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or they’d meditate observing an aspect of feelings …
or mind …
or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”
That is what the divinity Sahampati said.
Then he went on to say:
“The compassionate one,
understands the path to convergence.
By this path people crossed over before,
will cross, and are crossing.”
SN47.19
Linked Discourses 47.19
- At Nāḷandā
At Sedaka
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka.
There the Buddha addressed the mendicants:
“Once upon a time, mendicants, a pole acrobat of the corpse-workers set up the bamboo pole of his tribe and said to his apprentice Medakathālikā,
‘Come now, dear Medakathālikā, climb up the bamboo pole and stand above my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood above her tutor’s shoulders.
Then the pole acrobat of the corpse-workers said to Medakathālikā,
‘You look after me, dear Medakathālikā, and I shall look after you.
That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher,
‘That’s not how it will be, tutor!
You look after yourself, and I shall look after myself.
That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way,” said the Buddha. “It’s just as Medakathālikā said to her tutor.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation.
Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation.
Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself?
By development, cultivation, and practice of meditation.
And how do you look after yourself by looking after others?
By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation.
Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation.
Looking after yourself, you look after others; and looking after others, you look after yourself.”
SN47.20
Linked Discourses 47.20
- At Nāḷandā
The Finest Lady in the Land
So I have heard.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather.
And the finest lady in the land would dance and sing in a most thrilling way.
On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
They’d say to him,
‘My man, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land.
And a man with a drawn sword will follow right behind you.
Wherever you spill even a drop, he’ll chop off your head right there.’
What do you think, mendicants?
Would that person lose focus on that bowl, and negligently get distracted outside?”
“No, sir.”
“I’ve made up this simile to make a point.
And this is what it means.
‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.
So you should train like this:
‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
That’s how you should train.”
SN47.21
Linked Discourses 47.21
- Ethics and Duration
Ethics
So I have heard.
At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“Reverend Ānanda, the Buddha has spoken of skillful ethics. What’s their purpose?”
“Good, good, Reverend Bhadda!
Your approach and eloquence are excellent, and it’s a good question.
For you asked:
‘The Buddha has spoken of skillful ethics. What’s their purpose?’”
“Yes, reverend.”
“The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.”
SN47.22
Linked Discourses 47.22
- Ethics and Duration
Long Lasting
The same setting.
Venerable Bhadda said to Venerable Ānanda:
“What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One?
What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”
“Good, good, Reverend Bhadda!
Your approach and eloquence are excellent, and it’s a good question.
For you asked:
‘What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One?
What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?’”
“Yes, reverend.”
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One.
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One.
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”
SN47.23
Linked Discourses 47.23
- Ethics and Duration
Decline
At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“What’s the cause, Reverend Ānanda, what’s the reason why the true teaching declines?
And what’s the cause, what’s the reason why the true teaching doesn’t decline?”
“Good, good, Reverend Bhadda!
Your approach and eloquence are excellent, and it’s a good question.
For you asked:
‘What’s the cause, what’s the reason why the true teaching declines?
And what’s the cause, what’s the reason why the true teaching doesn’t decline?’”
“Yes, reverend.”
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines.
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines.
And it’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t decline.”
SN47.24
Linked Discourses 47.24
- Ethics and Duration
Plain Version
At Sāvatthī.
“Mendicants, there are these four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These are the four kinds of mindfulness meditation.”
SN47.25
Linked Discourses 47.25
- Ethics and Duration
A Certain Brahmin
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“What is the cause, worthy Gotama, what is the reason why the true teaching does not last long after the final quenching of the Realized One?
And what is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”
“Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One.
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One.
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”
When he said this, the brahmin said to the Buddha,
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
SN47.26
Linked Discourses 47.26
- Ethics and Duration
Partly
At one time the venerables Sāriputta, Mahāmoggallāna, and Anuruddha were staying near Sāketa in the Thorny Wood.
Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:
“Reverend, they speak of the one called ‘a trainee’.
How is a trainee defined?”
“Reverends, a trainee is someone who has partly developed the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
A trainee is someone who has partly developed the four kinds of mindfulness meditation.”
SN47.27
Linked Discourses 47.27
- Ethics and Duration
Completely
The same setting.
“Reverend, they speak of the one called ‘an adept’.
How is an adept defined?”
“Reverends, an adept is someone who has completely developed the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
An adept is someone who has completely developed the four kinds of mindfulness meditation.”
SN47.28
Linked Discourses 47.28
- Ethics and Duration
The World
The same setting.
“Reverend Anuruddha, what things have you developed and cultivated to attain great direct knowledge?”
“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation.
What four?
It’s when I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
I meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.
And it’s because of developing and cultivating these four kinds of mindfulness meditation that I directly know the thousandfold galaxy.”
SN47.29
Linked Discourses 47.29
- Ethics and Duration
With Sirivaḍḍha
At one time Venerable Ānanda was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill.
Then he addressed a man:
“Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill.
He bows with his head to your feet.’
And then say:
‘Sir, please visit him at his home out of sympathy.’”
“Yes, sir,” that man replied. He did as Sirivaḍḍha asked.
Ānanda consented with silence.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:
“I hope you’re keeping well, householder, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”
“Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
“So you should train like this:
‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
I’ll meditate on an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.’
That’s how you should train.”
“These four kinds of mindfulness meditation that were taught by the Buddha are found in me, and I exhibit them.
For I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
I meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“You’re fortunate, householder, so very fortunate!
You have declared the fruit of non-return.”
SN47.30
Linked Discourses 47.30
- Ethics and Duration
With Mānadinna
The same setting.
Now at that time the householder Mānadinna was sick, suffering, gravely ill.
Then he addressed a man:
“Please, my man, go to Venerable Ānanda …” …
“Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.
When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
I meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“You’re fortunate, householder, so very fortunate!
You have declared the fruit of non-return.”
SN47.31
Linked Discourses 47.31
- Not Learned From Anyone Else
Not Learned From Anyone Else
At Sāvatthī.
“‘This is the observation of an aspect of the body.’ Such, mendicants, was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘This observation of an aspect of the body should be developed.’ …
‘This observation of an aspect of the body has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘This is the observation of an aspect of feelings.’ …
‘This observation of an aspect of feelings should be developed.’ …
‘This observation of an aspect of feelings has been developed.’ …
‘This is the observation of an aspect of the mind.’ …
‘This observation of an aspect of the mind should be developed.’ …
‘This observation of an aspect of the mind has been developed.’ …
‘This is the observation of an aspect of principles.’ …
‘This observation of an aspect of principles should be developed.’ …
‘This observation of an aspect of principles has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”
SN47.32
Linked Discourses 47.32
- Not Learned From Anyone Else
Fading Away
“Mendicants, these four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”
SN47.33
Linked Discourses 47.33
- Not Learned From Anyone Else
Missed Out
“Mendicants, whoever has missed out on the four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering.
Whoever has undertaken the four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering.
Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”
SN47.34
Linked Discourses 47.34
- Not Learned From Anyone Else
Developed
“Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.”
SN47.35
Linked Discourses 47.35
- Not Learned From Anyone Else
Mindful
At Sāvatthī.
“Mendicants, a mendicant should live mindful and aware.
This is my instruction to you.
And how is a mendicant mindful?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is mindful.
And how is a mendicant aware?
It’s when a mendicant knows feelings as they arise, as they remain, and as they go away.
They know thoughts as they arise, as they remain, and as they go away.
They know perceptions as they arise, as they remain, and as they go away.
That’s how a mendicant is aware.
A mendicant should live mindful and aware.
This is my instruction to you.”
SN47.36
Linked Discourses 47.36
- Not Learned From Anyone Else
Enlightenment
“Mendicants, there are these four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These are the four kinds of mindfulness meditation.
Because of developing and cultivating these four kinds of mindfulness meditation, one of two results can be expected:
enlightenment in this very life, or if there’s residue left behind, non-return.”
SN47.37
Linked Discourses 47.37
- Not Learned From Anyone Else
Desire
“Mendicants, there are these four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they give up desire for the body.
When desire is given up they realize freedom from death.
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they give up desire for feelings.
When desire is given up they realize freedom from death.
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they give up desire for the mind.
When desire is given up they realize freedom from death.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they give up desire for principles.
When desire is given up they realize freedom from death.”
SN47.38
Linked Discourses 47.38
- Not Learned From Anyone Else
Complete Understanding
“Mendicants, there are these four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they completely understand the body.
When the body is completely understood they realize freedom from death.
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they completely understand feelings.
When feelings are completely understood they realize freedom from death.
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they completely understand the mind.
When the mind is completely understood they realize freedom from death.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they do so they completely understand principles.
When principles are completely understood they realize freedom from death.”
SN47.39
Linked Discourses 47.39
- Not Learned From Anyone Else
Development
“Mendicants, I will teach you the development of the four kinds of mindfulness meditation.
Listen …
And what is the development of the four kinds of mindfulness meditation?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
This is the development of the four kinds of mindfulness meditation.”
SN47.40
Linked Discourses 47.40
- Not Learned From Anyone Else
Analysis
“Mendicants, I will teach you mindfulness meditation, the development of mindfulness meditation, and the practice that leads to the development of mindfulness meditation.
Listen …
And what is mindfulness meditation?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
This is called mindfulness meditation.
And what is the development of mindfulness meditation?
It’s when a mendicant, with respect to the body, meditates observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world.
With respect to feelings …
mind …
principles, they meditate observing the liability to originate, to vanish, and to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world.
This is called the development of mindfulness meditation.
And what is the practice that leads to the development of mindfulness meditation?
It is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
This is called the practice that leads to the development of mindfulness meditation.”
SN47.41
Linked Discourses 47.41
- Freedom From Death
Freedom From Death
At Sāvatthī.
“Mendicants, you should meditate with your mind firmly established in the four kinds of mindfulness meditation.
Don’t let freedom from death be lost on you.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
You should meditate with your mind firmly established in the four kinds of mindfulness meditation.
Don’t let freedom from death be lost on you.”
SN47.42
Linked Discourses 47.42
- Freedom From Death
Origin
“Mendicants, I will teach you the origin and disappearance of the four kinds of mindfulness meditation.
Listen …
What is the origin of the body?
The body originates from fuel.
When fuel ceases, the body disappears.
Feelings originate from contact.
When contact ceases, feelings disappear.
The mind originates from name and form.
When name and form cease, the mind disappears.
Principles originate from application of mind.
When application of mind disappears, principles disappear.”
SN47.43
Linked Discourses 47.43
- Freedom From Death
The Path
At Sāvatthī.
There the Buddha addressed the mendicants:
“Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
As I was in private retreat this thought came to mind:
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four?
A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or they’d meditate observing an aspect of feelings …
or mind …
or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’
And then the divinity Sahampati, knowing my train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me.
He arranged his robe over one shoulder, raised his joined palms toward me, and said:
‘That’s so true, Blessed One! That’s so true, Holy One!
Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What four?
A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Or they’d meditate observing an aspect of feelings …
or mind …
or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’
That is what the divinity Sahampati said.
Then he went on to say:
‘The compassionate one,
understands the path to convergence.
By this path people crossed over before,
will cross over, and are crossing over.’”
SN47.44
Linked Discourses 47.44
- Freedom From Death
Mindful
“Mendicants, a mendicant should live mindfully.
This is my instruction to you.
And how is a mendicant mindful?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is mindful.
A mendicant should live mindfully.
This is my instruction to you.”
SN47.45
Linked Discourses 47.45
- Freedom From Death
A Heap of the Skillful
“Rightly speaking, mendicants, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
For these four kinds of mindfulness meditation are entirely a heap of the skillful.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’.
For these four kinds of mindfulness meditation are entirely a heap of the skillful.”
SN47.46
Linked Discourses 47.46
- Freedom From Death
Restraint in the Monastic Code
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Well then, mendicant, you should purify the starting point of skillful qualities.
What is the starting point of skillful qualities?
Live restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.
When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.
What four?
Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And that mendicant became one of the perfected.
SN47.47
Linked Discourses 47.47
- Freedom From Death
Bad Conduct
Then a mendicant went up to the Buddha … and said:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Well then, mendicant, you should purify the starting point of skillful qualities.
What is the beginning of skillful qualities?
Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind.
When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.
What four?
Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” …
And that mendicant became one of the perfected.
SN47.48
Linked Discourses 47.48
- Freedom From Death
Friends
“Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the development of the four kinds of mindfulness meditation.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the development of the four kinds of mindfulness meditation.”
SN47.49
Linked Discourses 47.49
- Freedom From Death
Feelings
“Mendicants, there are these three feelings.
What three?
Pleasant, painful, and neutral feeling.
These are the three feelings.
The four kinds of mindfulness meditation should be developed to completely understand these three feelings.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These four kinds of mindfulness meditation should be developed to completely understand these three feelings.”
SN47.50
Linked Discourses 47.50
- Freedom From Death
Defilements
“Mendicants, there are these three defilements.
What three?
The defilements of sensuality, desire to be reborn, and ignorance.
These are the three defilements.
The four kinds of mindfulness meditation should be developed to give up these three defilements.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These four kinds of mindfulness meditation should be developed to give up these three defilements.”
SN47.51-62
Linked Discourses 47.51–62
- Abbreviated Texts on the Ganges
Twelve Discourses on the Ganges River, Etc.
“Mendicants, the Ganges River slants, slopes, and inclines to the east.
In the same way, a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.
And how does a mendicant who develops the four kinds of mindfulness meditation slant, slope, and incline to extinguishment?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.”
Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.
SN47.63-72
Linked Discourses 47.63–72
- Diligence
The Realized One
“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”
(Tell in full as in SN 45.139–148.)
The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.
SN47.73-84
Linked Discourses 47.73–84
- Hard Work
Hard Work, Etc.
“Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”
(Tell in full as in SN 45.149–160.)
Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.
SN47.85-94
Linked Discourses 47.85–94
- Searches
Searches, Etc.
“Mendicants, there are these three searches.
What three?
The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”
(Tell in full as in SN 45.161–170.)
Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.
SN47.95-104
Linked Discourses 47.95–104
- Floods
Higher Fetters, Etc.
“Mendicants, there are five higher fetters.
What five?
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
These are the five higher fetters.
The four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
What four?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
These four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(The Linked Discourses on Mindfulness Meditation should be told in full as in the Linked Discourses on the Path. These ten discourses correspond to SN 45.171–179, with the above as the final discourse.)
Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.
The Linked Discourses on Mindfulness Meditation, the third section.