“So too, friends, when a bhikkhu is developing and cultivating the four establishments of mindfulness, kings or royal ministers, friends or colleagues, relatives or kinsmen, [301] might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, friends, when that bhikkhu is developing and cultivating the four establishments of mindfulness, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.
“And how, friends, does a bhikkhu develop and cultivate the four establishments of mindfulness? Here, friends, a bhikkhu dwells contemplating the body in the body … 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, friends, that a bhikkhu develops and cultivates the four establishments of mindfulness.”
9 (9) All, or Ambapālī’s Grove
On one occasion the Venerable Anuruddha and the Venerable Sāriputta were dwelling at Vesālī in Ambapālī’s Grove. Then, in the evening, the Venerable Sāriputta emerged from seclusion…. Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:
“Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?”
“Now, friend, I usually dwell with a mind well established in the four establishments of mindfulness. What four? Here, friend, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, [302] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“The bhikkhu, friend, who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, usually dwells with a mind well established in these four establishments of mindfulness.”
“It is a gain for us, friend, it is well gained by us, friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance.”
10 (10) Gravely Ill
On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in the Blind Men’s Grove, sick, afflicted, gravely ill. Then a number of bhikkhus approached the Venerable Anuruddha and said to him:
“In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful feelings do not persist obsessing his mind?”
“It is, friends, because I dwell with a mind well established in the four establishments of mindfulness that the arisen bodily feelings do not persist obsessing my mind. What four? Here, friend, I dwell contemplating the body in the body … 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, friends, because I dwell with a mind well established in these four establishments of mindfulness that the arisen bodily painful feelings do not persist obsessing my mind.”
[303] II. THE SECOND SUBCHAPTER
(A Thousand)
11 (1) A Thousand Aeons
On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Anuruddha:
“By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?”
“It is, friends, because I have developed and cultivated the four establishments of mindfulness that I have attained to greatness of direct knowledge. What four? Here, friends, I dwell contemplating the body in the body … 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, friends, because I have developed and cultivated these four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I recollect a thousand aeons.”
12 (2) Spiritual Power
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I wield the various kinds of spiritual power: having been one I become many; having been many I become one …I exercise mastery with the body as far as the brahmā world.” [304]
13 (3) The Divine Ear
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine ear element, which is purified and surpasses the human, I hear both kinds of sound, the divine and the human, those that are far as well as near.”
14 (4) Encompassing the Mind
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust as a mind with lust … an unliberated mind as an unliberated mind.”
15 (5) The Possible
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand the possible as possible and the impossible as impossible.”287
16 (6) The Undertaking of Kamma
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the result of past, future, and present kamma by way of potential and by way of cause.”
17 (7) Leading Everywhere
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the way leading everywhere.”
18 (8) Diverse Elements
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the world with its manifold and diverse elements.” [305]
19 (9) Diverse Dispositions
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the diversity in the dispositions of beings.”
20 (10) Degrees of the Faculties
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the degrees of maturity in the spiritual faculties of other beings and persons.”
21 (11) The Jhānas, Etc.
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, deliverances, concentrations, and attainments.”
22 (12) Past Abodes
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I recollect my manifold past abodes, that is, one birth, two births … many aeons of world-contraction and expansion…. Thus I recollect my manifold past abodes with their modes and details.”
23 (13) The Divine Eye
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn … and I understand how beings fare on in accordance with their kamma.”
24 (14) The Des
truction of the Taints
… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that [306] by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.”
[307]
Chapter IX
53 Jhānasaṃyutta
Connected Discourses on the Jhānas
I. GANGES REPETITION SERIES
1 (1)-12 (12) The River Ganges—Eastward, Etc.
At Sāvatthī. There the Blessed One said this:
“Bhikkhus, there are these four jhānas. What four? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. These are the four jhānas.288
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu [308] who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu who develops and cultivates the four jhānas slant, slope, and incline towards Nibbāna? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna … the second jhāna … the third jhāna … the fourth jhāna.
“It is in this way, bhikkhus, that a bhikkhu who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna.”
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
II. DILIGENCE
13 (1)-22 (10) The Tathāgata, Etc.
(To be elaborated by way of the jhānas parallel to 45:139-48.)
Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
III. STRENUOUS DEEDS
23 (1)-34 (12) Strenuous, Etc.
(To be elaborated parallel to 45:149-60.) [309]
Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
IV. SEARCHES
35 (1)-44 (10) Searches, Etc.
(To be elaborated parallel to 45:161-70.)
Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
V. FLOODS
45 (1)-53 (9) Floods, Etc.
(To be elaborated parallel to 45:171-79.)
54 (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 four jhānas 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 four? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna … the second jhāna … the third jhāna … the fourth jhāna. [310]
“These four jhānas 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.
[311]
Chapter X
54 Ānāpānasaṃyutta
Connected Discourses on Breathing
I. ONE THING
1 (1) One Thing
At Sāvatthī. There the Blessed One said this:
“Bhikkhus, one thing, when developed and cultivated, is of great fruit and benefit. What one thing? Mindfulness of breathing. And how, bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?
“Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out.289
“Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.’ He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’ He trains thus: ‘Tranquillizing the bodily formation, I will breathe in’; he trains thus: ‘Tranquillizing the bodily formation, I will breathe out.’290 [312]
“He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’ He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’ He trains thus: ‘Experiencing the mental formation, I will breathe in’; he trains thus: ‘Experiencing the mental formation, I will breathe out.’ He trains thus: ‘Tranquillizing the mental formation, I will breathe in’; he trains thus: ‘Tranquillizing the mental formation, I will breathe out.’291
“He trains thus: ‘Experiencing the mind, I will breathe in’; he trains thus: ‘Experiencing the mind, I will breathe out.’ He trains thus: ‘Gladdening the mind, I will breathe in’; he trains thus: ‘Gladdening the mind, I will breathe out.’ He trains thus: ‘Concentrating the mind, I will breathe in’; he trains thus: ‘Concentrating the mind, I will breathe out.’ He trains thus: ‘Liberating the mind, I will breathe in’; he trains thus: ‘Liberating the mind, I will breathe out.’292
“He trains thus: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’ He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’ He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’ He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’293
“It is, bhikkhus, when mindfulness of breathing is developed and cultivated in this way that it is of great fruit and benefit.”
2 (2) Factors of Enlightenment
“Bhikkhus, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?
“Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by mindfulness of breathing, based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of states … [313] … the enlightenment factor of equanimity accompanied by mindfulness of breathing, based upon seclusion, dispass
ion, and cessation, maturing in release.
The Connected Discourses of the Buddha Page 192