Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
X. DILIGENCE
89 (1)–98 (10) The Tathāgata, Etc.
“Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet—…”
(To be elaborated by way of the factors of enlightenment parallel to 45:139–48.)
Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
XI. STRENUOUS DEEDS
99 (1)–110 (12) Strenuous, Etc.120
“Bhikkhus, just as whatever strenuous deeds are done ...”
(To be elaborated parallel to 45:149–60.) [136]
Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
XII. SEARCHES
111 (1)–120 (10) Searches, Etc.
“Bhikkhus, there are these three searches. What three? The search for sensual pleasures, the search for existence, the search for a holy life….”
(To be elaborated parallel to 45:161–70.)
Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
XIII. FLOODS
121 (1)–129 (9) Floods, Etc.
“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance….”
(To be elaborated parallel to 45:171–79.)
130 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, [137] ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What seven? 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. These seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.
XIV. GANGES REPETITION SERIES
(Removal of Lust Version)
131 (1) The River Ganges—Eastward
“Bhikkhus, just as the river Ganges slants ... towards the east, so too a bhikkhu … inclines towards Nibbāna.
“And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu … inclines towards Nibbāna.” [138]
132 (2)–142 (12) Slanting to the East, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
XV. DILIGENCE
(Removal of Lust Version)
143 (1)–152 (10) The Tathāgata, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
XVI. STRENUOUS DEEDS
(Removal of Lust Version)
153 (1)–164 (12) Strenuous, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
[139]
XVII. SEARCHES
(Removal of Lust Version)
165 (1)–174 (10) Searches, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
XVIII. FLOODS
(Removal of Lust Version)
175 (1)–183 (9) Floods, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
184 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal … which slants, slopes, and inclines towards Nibbāna. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”121 [140]
Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.
[141]
Chapter III
47 Satipaṭṭhānasaṃyutta
Connected Discourses on the Establishments of Mindfulness
I. AMBAPĀLĪ
1 (1) Ambapālī
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in Ambapālī’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”122
“Venerable sir!” the bhikkhus replied. The Blessed One said this:
“Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.123 What four?
“Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.124 He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“This, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.”
This is what the
Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. [142]
2 (2) Mindful
On one occasion the Blessed One was dwelling at Vesālī in Ambapālī’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” the bhikkhus replied. The Blessed One said this:
“Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending: this is our instruction to you.125
“And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is mindful.
“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension.
“Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you.”
3 (3) A Bhikkhu
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, [143] I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“It is in just such a way that some foolish persons here make requests of me, but when the Dhamma has been spoken to them, they think only of following me around.”126
“Let the Blessed One teach me the Dhamma in brief! Let the Fortunate One teach me the Dhamma in brief! Perhaps I may understand the meaning of the Blessed One’s statement; perhaps I may become an heir of the Blessed One’s statement.”
“Well then, bhikkhu, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight.127 Then, bhikkhu, when your virtue is well purified and your view straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness in a threefold way.
“What four? Here, bhikkhu, dwell contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating the body in the body externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating the body in the body internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.128
“Dwell contemplating feelings in feelings internally … externally … internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating mind in mind internally … externally … internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating phenomena in phenomena, internally … externally … internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of mindfulness thus in a threefold way, then, whether night or day comes, you may expect only growth in wholesome states, not decline.”
Then that bhikkhu, having delighted and rejoiced in the Blessed One’s statement, [144] rose from his seat and, after paying homage to the Blessed One, he departed keeping him on his right.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the arahants.
4 (4) At Sālā
On one occasion the Blessed One was dwelling among the Kosalans at the brahmin village of Sālā. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, those bhikkhus who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline, should be exhorted, settled, and established by you in the development of the four establishments of mindfulness. What four?
“‘Come, friends, dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, in order to know the body as it really is. Dwell contemplating feelings in feelings … in order to know feelings as they really are. Dwell contemplating mind in mind … in order to know mind as it really is. Dwell contemplating phenomena in phenomena … in order to know phenomena as they really are.’ [145]
“Bhikkhus, those bhikkhus who are trainees, who have not attained their mind’s ideal, who dwell aspiring for the unsurpassed security from bondage: they too dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, in order to fully understand the body as it really is. They too dwell contemplating feelings in feelings … in order to fully understand feelings as they really are. They too dwell contemplating mind in mind … in order to fully understand mind as it really is. They too dwell contemplating phenomena in phenomena … in order to fully understand phenomena as they really are.
“Bhikkhus, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge: they too dwell contemplating the body in the body, ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, detached from the body. They too dwell contemplating feelings in feelings … detached from feelings. They too dwell contemplating mind in mind … detached from mind. They too dwell contemplating phenomena in phenomena … detached from phenomena.
“Bhikkhus, those bhikkhus who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline, should be exhorted, settled, and established by you in the development of these four establishments of mindfulness.”
5 (5) A Heap of the Wholesome
At Sāvatthī. There the Blessed One said this: “Bhikkhus, if one were to say of anything ‘a heap of the unwholesome,’ it is about the five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances. What five? [146] The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. If one were to say of anything ‘a heap of the unwholesome,’ it is about these five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances.
“If, bhikkhus, one were to say of anything ‘a heap of the wholesome, ’ it is about the four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. H
e dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.129 If one were to say of anything ‘a heap of the wholesome, ’ it is about these four establishments of mindfulness that one could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness.”
The Connected Discourses of the Buddha Page 177