“This, brahmin, is the cause and reason why even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
(ii. Why the hymns recur to the mind)
“Brahmin, when one dwells with a mind that is not obsessed by sensual lust, not overwhelmed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one’s own good, and the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sensual lust ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Again, brahmin, when one dwells with a mind that is not obsessed by ill will … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Suppose, brahmin, there is a bowl of water not heated over a fire, not bubbling, not boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. [125] So too, brahmin, when one dwells with a mind that is not obsessed by ill will … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Again, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Suppose, brahmin, there is a bowl of water not covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Again, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Suppose, brahmin, there is a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Again, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“Suppose, brahmin, there is a bowl of water that is clear, serene, limpid, set out in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. [126]
“This, brahmin, is the cause and reason why even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
“These seven factors of enlightenment, brahmin, are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction.… These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”
When this was said, the brahmin Saṅgārava said to the Blessed One: “Magnificent, Master Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”
56 (6) Abhaya
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Prince Abhaya approached the Blessed One, paid homage to him, sat down to one side, and said to him:114
“Venerable sir, Pūraṇa Kassapa says: ‘There is no cause or condition for lack of knowledge and vision; lack of knowledge and vision is without cause or condition. There is no cause or condition for knowledge and vision; knowledge and vision are without cause or condition.’115 What does the Blessed One say about this?”
“There is, prince, a cause and condition for lack of knowledge and vision; lack of knowledge and vision is with cause and condition. [127] There is a cause and condition for knowledge and vision; knowledge and vision are with cause and condition.”
(i. The cause for lack of knowledge and vision)
“But, venerable sir, what is the cause and condition for lack of knowledge and vision? How is it that lack of knowledge and vision is with cause and condition?”
“On an occasion, prince, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one neither knows nor sees as it really is the escape from arisen sensual lust: this is a cause and condition for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause and condition.
“Again, prince, on an occasion when one dwells with a mind obsessed by ill will … obsessed by sloth and torpor … obsessed by restlessness and remorse … obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees as it really is the escape from arisen doubt: this too is a cause and condition for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause and condition.”
“What is this Dhamma exposition called, venerable sir?”
“These are called the hindrances, prince.”
“Surely they are hindrances, Blessed One! Surely they are hindrances, Fortunate One! One overcome by even a single hindrance would not know and see things as they really are, not to speak of one overcome by the five hindrances.
(ii. The cause of knowledge and vision)
“But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with cause and condition?” [128]
“Here, prince, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of mindfulness he knows and sees things as they really are. This is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition….
“Again, prince, a bhikkhu develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of equanimity he knows and sees things as they really are. This too is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition.”
“What is this Dhamma exposition called, venerable sir?”
“These are called the factors of enlightenment, prince.”
“Surely they are factors of enlightenment, Blessed One! Surely they are factors of enlightenment, Fortunate One! One who possesses even a single factor of enlightenment would know and see things as they really are, not to speak of one who possesses the seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak have subsided. I have ma
de the breakthrough to the Dhamma.”116
[129]
VII. IN-AND-OUT BREATHING
57 (1) The Skeleton
(i. Of great fruit)
At Sāvatthı̄. “Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit.117
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it is of great fruit and benefit.”
(ii. One of two fruits)
“Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging,118 the state of nonreturning.
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.” [130]
(iii. Great good)
“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great good.
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great good? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it leads to great good.”
(iv. Security from bondage)
“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great security from bondage.
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage?…” (All as above.)
(v. Sense of urgency)
“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to a great sense of urgency.
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency?…” (All as above.) [131]
(vi. Dwelling in comfort)
“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to dwelling in great comfort.
“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort?…” (All as above.)
(Each of the following suttas, §§58–76, is to be elaborated in accordance with the sixfold method of §57.)
58 (2) The Worm-Infested
“Bhikkhus, when the perception of a worm-infested corpse is developed ...”
59 (3) The Livid
“Bhikkhus, when the perception of a livid corpse is developed ...”
60 (4) The Fissured
“Bhikkhus, when the perception of a fissured corpse is developed …”
61 (5) The Bloated
“Bhikkhus, when the perception of a bloated corpse is developed …”
62 (6) Lovingkindness
“Bhikkhus, when lovingkindness is developed ...”
63 (7) Compassion
“Bhikkhus, when compassion is developed ...”
64 (8) Altruistic Joy
“Bhikkhus, when altruistic joy is developed ...”
65 (9) Equanimity
“Bhikkhus, when equanimity is developed ...” [132]
66 (10) Breathing
“Bhikkhus, when mindfulness of breathing is developed …”
VIII. CESSATION119
67 (1) Foulness
“Bhikkhus, when the perception of foulness ...”
68 (2) Death
“Bhikkhus, when the perception of death ...”
69 (3) Repulsiveness of Food
“Bhikkhus, when the perception of the repulsiveness of food ...”
70 (4) Nondelight
“Bhikkhus, when the perception of nondelight in the entire world …”
71 (5) Impermanence
“Bhikkhus, when the perception of impermanence …”
72 (6) Suffering
“Bhikkhus, when the perception of suffering in the impermanent ...” [133]
73 (7) Nonself
“Bhikkhus, when the perception of nonself in what is suffering ...”
74 (8) Abandonment
“Bhikkhus, when the perception of abandonment ...”
75 (9) Dispassion
“Bhikkhus, when the perception of dispassion ...”
76 (10) Cessation
(i. Of great fruit)
“Bhikkhus, when the perception of cessation is developed and cultivated, it is of great fruit and benefit.
“And how, bhikkhus, is the perception of cessation developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it is of great fruit and benefit.”
(ii. One of two fruits)
“Bhikkhus, when the perception of cessation is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.
“And how, bhikkhus, is the perception of cessation developed…?”
(iii–vi. Great good, etc.)
“Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort. [134]
“And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort.”
IX. GANGES REPETITION SERIES
77 (1)–88 (12) The River Ganges—Eastward, Etc.
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna.”
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92–102.) [135]
The Connected Discourses of the Buddha Page 176