Saṃyutta Nikāya– Book of Kindred Sayings

5. Mah257;vagga – 5. The great Chapter

47. Satipaṭṭhānasaṃyutta – 47. Kindred Sayings on Stations of Mindfulness

1. Ambapāli vaggga – 1. Ambapali

[367] 1. Ambapali. (Ambapālisutta) At Vesali in the Ambapali Park the Buddha said: "The one way to the purification of beings, the destruction of suffering, and the realization of Nibbāna is the four stations of mindfulness. Here a monk dwells contemplating the body, feelings, the mind and the mind objects".

[368] 2. Mindfulness. (Satisutta) The Buddha said: "Our instruction to you monks is to dwell mindful. Consider the body as transient. Reject coveting for things of the world, be ardent and composed, The same should be done with feelings, mind and mind objects.".

[369] 3. The Monk. (Bhikkhusutta) In Sāvtthi a certain monk approached the Buddha and asked that he be taught a doctrine in brief so that he could teach it to others and consider himself an heir of the Dhamma. The Buddha said: "You must first make yourself virtuous and pure. Then you should cultivate each of the four stations of mindfulness (body and the rest) in three ways, first in yourself, second in externals, and third both in yourself and externals." The monk was pleased and left. Thereafter dwelling solitary, diligent, ardent and aspiring, in no long time he attained his goal and became an Arahant.

[370] 4. At Sāla. (Sālasutta) At Sāla among the Kosalans the Buddha said: "Novice monks should be established in the four stations of mindfulness by instructing them to dwell in body contemplating body ardent, composed and one-pointed, with mind calm and concentrated seeing the body as it really is. They they should be instructed to do the same for feelings, mind and mind objects. The monks who are imperfect also should be given the same instruction. Even Arahants should follow this instruction.

[371] 5. Mass of unskilful things. (Akusalarāsisutta) The Buddha said: "The five hindrances are a mass of unskilful things. These are sensual desire, malevolence, sloth and torpor, excitement and doubt. As against this the four stations of mindfulness are skilful things. That is the contemplation on body, feelings, mind and mind objects.

[372] 6. The falcon. (Sakuṇaggisutta) The Buddha once related a parable of the falcon and the quail. A falcon seized a quail. The quail said "This has happened to me because I had wandered out of my range". The falcon asked: "What is your range?". The quail answered: "It is a newly ploughed field with the earth upturned into clods". Then the falcon's grip relaxed and the quail flew away to a newly ploughed field and challenged the falcon to catch her again. When the falcon swooped down the quail hid under a clod into which the falcon crashed injuring itself.
       The Buddha then said to the monks: "You too should not go outside of your range to that of others. Outside your range are the delightful things revealed by the eye, sounds by the ear, tastes by the tongue, smells by the nose, touches by the body and ideas by the mind. These are the range of Māra. Keep out of them."

[373] 7. The monkey (Makkaṭasutta) The Buddha said: "In the Himalayas a hunter laid a trap to catch a money in a tract where both monkeys and humans roam. The wise monkeys avoided the trap but a greedy monkey put one of its paws to get the bait and it got stuck fast in the glue. Then in order to free free the paw it put the other paw then the two legs and finally the body. They all got stuck fast in the five places. The hunter came, took the monkey and cooked it.
      The Buddha then said: "A monk should not roam in other pastures where Māra could get at them. The wrong pastures for monks are getting delighted in what the five sense organs provide. These are sights, sounds, tastes, smells and touches. Instead of getting attracted to the pleasant things that result from the five sense organs (eye, ear, tongue, nose, and body) a monk should contemplate on the four stations of mindfulness, the body, feelings, mind and mind objects."

[374] 8. The cook. (Sūdasutta) The Buddha said: "If a cook employed by a master is foolish and does not pay much attention to the tastes of his master the food he prepares will not please the master and he will not be well rewarded. Similarly a monk who does not contemplate his body, feelings, mind and mind states will allow corruptions to enter his mind and he will not have a pleasant living in this very life.
       "A skilful and clever cook takes note of his master's taste and he will provide food that the master likes and he will be well rewarded. Similarly a monk who pays attention to his body, feelings, mind and mind objects will have a pleasant living even in this very life.

[375] 9. Sick. (Gilānasutta)  Once the Buddha was staying at Beluva a village near Vesali when he told the monks to spend the rainy season in Vesali while he himself will do so in Beluva. The monks agreed and went to Vesali. Then the Buddha fell ill and he thought : "What if I die without giving the final instructions to the monks" ? But he held on and recovered. Then Ananda visited him and said: "When the Lord was ill I was grieved and thought surely the Lord will not pass away without giving instructions about the Order." The Buddha said: "I have taught the whole Dhamma without exception. A Tathāgata does not think that the Order is under him. If I pass away an appropriate member of the Order will make a pronouncement. The Tathāgata is only at ease when he his in a featureless mental concentration. Whether I am alive or not the order should dwell with self for their ground, with self as refuge, with no other refuge; with the Dhamma for their ground, taking refuge in the Dhamma, having no other refuge."

[376] 10. Bhikkhunis.  (Bhikkhunupassayasutta) Once venerable Ananda went to a lodging of Bhikkhunis and the Bhukkhunis told him that there were Bhikkhunis who were well cultivated and accomplished in the four stations of mindfulness. Ananda was pleased at this and told told them that the stations of mindfulness were there for both Bhikkhus and Bhikkhunis without exception. After giving a Dhamma talk Ananda went to the Buddha and related his experience. The Buddha said: "It is so. Whosoever be it monk or nun, who dwells with mind well established in the four stations of mindfulness, attains to greater excellence of understanding than before". He then gave a detailed account of how the stations of mindfulness could be cultivated.

3. Nālandavagga – 3. Chapter on Nālanda

[377] 1. The Great Man. (Mahāpurisasutta) Once while in Nālanda the venerable Sāriputta came to the Buddha and asked: "Who is a Great Man (mahāpurisa)?". The Buddha said: "A Great Man is one who cultivates the four stations of mindfulness with his mind freed form the āsavas (taints). His mind is emancipated. "

[378] 2. Nālanda (Nālandasutta) Once while in Nālanda the venerable Sāriputta came to the Buddha and said: "I have great faith in the Lord; I do not think that there is anyone who is greater than the Lord". The Buddha said: "That is a bold utterance, but there were fully enlightened ones in the past and there are now great Arahants, and there will be such ones in the future." Then Sāriputta admitted this and said: "There have been, there is, and there will be ones who by abandoning the five hindrances which weaken insight, who are well established in the four stations of mindfulness, who have cultivated the seven limbs of wisdom, and who are enlightened with the unsurpassed perfect wisdom." The Buddha congratulated him on this and said: "You should repeat this to all who have doubts and perplexity about the Tathāgata".

[379] 3. Cunda. (Cundasutta) Once while the Buddha was in Sāvatthi venerable Sāriputta was in Nalagamaka in Magadha. There Sāriputta fell gravely ill and was attended by venerable Chunda, but Sāriputta died. Then Cunda went to Sāvattthi and conveyed the news to venerable Ananada. The two of them went to see the Buddha and communicated the news to him, with Ananda saying that the news left him confused and even the teachings became unclear. The Buddha then said that while Sāriputta had passed away his virtue, concentration and wisdom had not. Then he instructed Ananda as follow: "Every thing that is dear has the quality of diversity, separation and otherness. It is not possible to wish that they may not perish. What is born, and become must also perish. So it was with Sāriputta. Be grounded in self, take self and none other as refuge, be grounded in the Dhamm take Dhamma and none other as refuge. That way you are top of the gloom".

[380] 4. Ukkacela. (Ukkacelasutta) Shortly after the passing away of Sāriputta and Moggallāna the Buddha was at Ukkacela in the Vajjan territory with many monks. The Buddha said: "With the passing away of Sāriputta and Mogallna this company is empty of them. But it is not a question of where they are. Every Fully Enlightened One has a pair of disciples like Sāriputta and Mogallāna. When they pass away the Tathāgata does not lament. There are other disciples who can carry out the Master's teaching. It is not possible for something that is born and become not to perish. Therefore take refuge in your self and in the Dhamma."

[381] 5. Bāhiya. (Bāhiyasutta) Venerable Bāhiya came to the Buddha asked that he be instructed in a Dhamma. discourse. The Buddha gave him the discourse about four stations of mindfulness and asked Bāhiya to practice assiduously. Bāhiya did so and not long afterwards became an Arahant.

[382] 6. Uttiya (Uttiyasutta) Venerable Uttiya came to the Buddha asked that he be instructed in a Dhamma. discourse. The Buddha gave him the discourse about four stations of mindfulness and asked Bāhiya to pratice assiduously. Uttiya did so and not long afterwards became an Arahant.

[383] 7. Ariyan Way.(Ariyasutta) The Buddha said: "The four stations of mindfulness if cultivated thoroughly is the Ariyan way for the utter destruction of suffering." He then gave a brief description of the four stations of mindfulness. "

[384] 8. Brahma. (Brahmasutta) The Buddha was staying at Uruvelā shortly after he had attained full enlightenment. He then meditated and thought as follows: "The one way that leads to the purification of beings, to the utter passing beyond sorrow and grief, to the destruction of suffering, and to the realizing of Nibbana, is the four stations of mindfulness." He then rehearsed in his mind the way to do so. Then the Brahama Sahampati appeared before him and repeated what he had said and thought. He then added: "This is the way men before have crossed the flood and will do so in the future".

[385] 9. Desaka. (Sedakasutta) Once the Buddha and the monks were at Desaka in the district of Sumbha Buddha related a story about a bamboo acrobat and his pupil Medhakatilika. The acrobat set up the pole and asked the pupil to climb it and stand on his shoulders which he did. Then he said: "We will watch each other while we do the trick." But Medhakatilika said: "You look after yourself and I will look after myself". After relating the story the Buddha said: "The way of protecting oneself is by cultivating the stations of mindfulness. By doing so one also looks after others through compassion.

[386] 10. The beautiful girl. (Janapadakalyānīsutta) Also at Desaka the Buddha related a parable to the monks. A large crowd had assembled to see the local beauty sing and dance. Then a man was asked to carry a bowl filled to the brim with oil between the girl and the crowd. A man followed him with an upturned sword threatening to strike his head off if he spills even a single drop of oil. Then the Buddha told the monks: "Just as the man carrying the bowl of oil will not turn his attention away even for a moment so should you not be 3detracted from cultivating mindfulness of the body."

4. Sīlaṭṭhitivagga – Virtue and Permanace? .

[387] 1. Virtue. (Sīlasutta) Once venerables Ananda and Bhadda were staying at at Pāṭaliputta when Bhadda asked Ananda: "What are these skilful virtues (kusalāni sīlāni) spoken of the Buddha ?" Ananda replied that they are the virtues that come from the cultivation of the four stations of mindfulness."

[388] 2. Permanence. (Chiraṭṭsutta) Once at Pāṭaliputta venerable Bhadda asked venerable Ananda: "Why is it that after the death of the Tathāgata the Dhamma does not last long ?". Ananda replied that it was because of the non-cultivation of the four stations of mindfulness."

[389] 3. Decay. (Parihānasutta) Once at Pāṭaliputta venerable Bhadda asked venerable Ananda: "Why does the Dhamma decay and not last long after the death of the Tathāgata?" Ananda replied that it was because of the non-cultivation of the four stations of mindfulness."

[390] 4. Purity (Suddhasutta) The Buddha said: "These are the four stations of mindfulness: contemplation of the body, feelings, mind and mind objects."

[391] 5. A certain brahmin. (Aññatarbrāhmanasutta) Once a certain brāhmin came to the Buddha and asked: "Why is it that after the death of the Tathāgata the Dhamma does not last long ?". The Buddha said that it was because of the non-cultivation of the four stations of mindfulness. The brahmin requested that he be considered a disciple of the Buddha. "

[392] 6. Partial. (Padesasutta) Once at Saketa venerables Sāriputta and Mahāmoggallāna went to see venerable Anuruddha and asked: "How far can the designation pupil be applied?" Anuruddha answered that it could be applied to a monk who only has a partial cultivations of the four stations of mindfulness.".

[393] 7. Full. (Samattasutta) Once at Saketa venerables Sāriputta and Mahāmoggallāna went to see venerable Anuruddha and asked: "How far can the designation full adept be applied?" Anuruddha answered that it could be applied to a monk who only has fully cultivated the four stations of mindfulness."

[394] 8. The world. (Lokasutta) Once at Saketa venerable Sāriputta asked venerable Anuruddha: "By cultivating how many conditions did venerable Anuruddha acquire such super knowledge?" Anuruddha said that it was by cultivating throughly the four stations of mindfulness."

[395] 9. Sirivaddha. (Sirivddhasutta) Once when venerable Ananda was in Rajagaha the householder Sirivaddha was gravely ill. Sirivaddha asked a man to invite Ananda to visit him, to which Ananda agreed. Ananda came and inquired about the illness and was told that the pains had not ceased. Then Ananda inquired if Sirivaddha had cultivated the four stations of mindfulness and abandoned the five lower fetters. Anuruddha said that he had done these things. Then Ananda said that Sirivaddha had earned the fruit of non-returning.

[396] 10. (sutta) The same as the previous sutta. This time the gravely ill householder is Mānadinna. He too wanted venerable Ananda to come and see him, which Ananda did. The conversation was the same. Mānadinna too had cultivated the four stations of mindfulness and abandoned the five lower fetters. He too was assured by Ananda of the fruit of non-returning.

4. Ananussutavagga – 4. Unheard before

[397] 1. Unheard before. (Nanussutasutta) The Buddha said: "When I thought of contemplating body in body there arose in me visions of things not heard of before. Similaly also at the thought of feelings, mind, and mind objects. Then knowledge, insight, wisdom and light arose in me."

[398] 2. Dispassion. (Virāgasutta) The Buddha said: " The four stations of mindfulness if cultivated thoroughly, lead to revulsion, dispassion, cessation, calm, full comprehension, wisdom, and to Nibbāna."

[399] 3. Neglect, (Viraddhasutta) The Buddha said: "Whosoever neglects the four stations of mindfulness also neglects the Ariyan path; whosoever cultivates it cultivates the Ariyan path."

[400] 4. Cultivation. (Bhāvitasutta) The Buddha said: "To cultivate the four stations of mindfulness leads to a state wherein there is no this shore and no further shore.

[401] 5. Mindful. (Satisutta) The Buddha said: "Monks should be mindful and composed. You should contemplate the four stations of mindfulness. "

[402] 6. This or that. (Aññāsutta) The Buddha said: "If a monk cultivates the four stations of mindfulness then either he will realize completely the goal in this very life or become s non-returner."

[403] 7. Desire. (Chandosutta) The Buddha said: "When a monk dwells in the four stations of mindfulness he understands fully the body, feelings, mind and mind objects."

[404] 8. Cultivation. (Pariññātasutta) The Buddha said: "To cultivate the four stations of mindfulness a monk dwells in body, feelings, mind and mind objects. "

[405] 9. Cultivation. (Bhāvasutta) Same as sutta [400]

[406] 10. Analysis. (Vibhangasutta) Same as sutta [401]

5. Amatavagga – Deathless

[407] 1. Deathless. (Amatasutta) The Buddha said: "Dwelling in the four stations of mindfulness is to be deathless."

[408] 2. Arising. (Samudayasutta) The Buddha said: "I will teach you the arising and the ending of the four stations of mindfulness. By food comes the arising of body, by the ceasing of food comes the ceasing of body. By contact comes the arising of feelings, by the ceasing of contact comes the ceasing of feelings. By name-and-form comes the arising of mind, by the ceasing of name-and-form comes the ceasing of mind. By attention comes the arising of mind objects, by the ceasing of attention comes the ceasing of mind objects.

[409] 3. The path. (Maggasutta) The same as sutta [384]

[410] 4. Mindful. (Satisutta) The same as sutta [401]

[411] 5. A heap of merit. (Kusalarāsisutta) The Buddha said: "To call the four stations of mindfulness 'A heap of meritorious things' is indeed to call it rightly."

[412] 6. Obligations of monks. (Pātimokkhasaṃvarasutta) Once a certain monk came to the Buddha asked that he be taught a Dhamma lesson following which he could live solitary and aspiring. The Buddha said: "First of all you should live according to the obligations of monks laid out in the Pātimokkha seeing the danger in the smallest default. Then you should develop the virtues and then cultivate the four stations of mindfulness. Then you will reach a good state." The monk was pleased with what the Buddha had said. He went away and practicing as instructed he became an Arahant.

[413] 7. Wrong conduct. (Ducaritasutta) Once a certain monk came to the Buddha asked that he be taught a Dhamma lesson following which he could live solitary and aspiring. The Buddha said: "You must first abandon wrong conduct in body, and cultivate right conduct in body. Then abandon wrong conduct in feelings, and develop right conduct in feelings. So also with mind and mind objects. Then basing yourself on virtue you should cultivate four stations of mindfulness. Then you will reach a good state." The monk was pleased with what the Buddha had said. He went away and practicing as instructed he became an Arahant.

[414] 8. Friends. (Mittasutta) The Buddha said to the monks: "With respect to your friends, colleagues and blood relations you should admonish them and establish them in the four stations of mindfulness."

[415] 9. Feelings. (Vedanāsutta) The Buddha said: "There are three kinds of feelings: pleasant, painful and neutral feelings. To understand them fully you should cultivate the four stations of mindfulness."

[416] 10. Āsavas. (Āsavasutta) The Buddha said: "There are three Āsavas: that of sensuality, that of becoming and that of ignorance. To abandon them you should cultivate the four stations of mindfulness.

6. Gaṅgāpeyyālavagga – The Ganges repetition

[417-428] 1-12. (Gaṅgānadīādisuttadvādasaka) [These 12 sutta is the Ganges repetition in which the Buddha says that just as the Ganges flows to the east [or in some to the ocean] so a person cultivating the startions of mndfuness flows towards Nibbāna.

7. Appamādavagga – The Diligence repetition

[429-438] 1-10. (Tathāgatādisuttadasaka) [These 10 suttas give the diligence repetition. Only the titles of the suttas are given in the Pali text, not the text of the suttas. The ten are: Tathāgata, Foot, Peaked hall. Wood, Heart-wood, Jasmine, Prince, Moon and Sun, and Cloth.

8. Balakaranīyavagga – Deeds needing strength

[439-450] 1-12. (Balādisuttadvādasaka) [These 12 suttas give the 'Strength' repetition. Only the titles of the suttas are given in the Pali text, not the text of the suttas. The twelve are: Strength, Seed and Snake, Tree with Pot' Pointed Wheat, Sky, Raincloud1, Raincloud, Ship, For all comers, and River.-

9. Esanāvagga – Longing

[451-460] 1-10. (Esanādisuttadasaka) [These 10 suttas give the 'Longing' repetition. Only the titles of the suttas are given in the Pali text, not the text of the suttas. The ten are: Longing, Conceits, Asavas, Becoming, Suffering, Obstruction1, Obstruction 2, Obstructin 3,Stain and Pain and Feelings,

10. Oghavagga – Flood

[461-470] 1-10. (Uddambhagiyādisuttadasaka) [These 10 suttas give the 'Flood' repetition. They are the lower and the upper fetters.

48. Indriyasaṃyutta – 48. Kindred Sayings on the Faculties

1. Suddhikavagga – 1. Purity

[471] 1. Purity. (Suddhikasutta) The Buddha said: "There are five spiritual faculties. These are: confidence (saddha), energy (vīriya) , mindfulness (sati), concentration (samādhi), and wisdom (paññā). "

[472] 2. The stream 1. (Paṭhamasotāpannasutta) The Buddha said: "When the Ariyan disciple understands the escape from the five spiritual faculties he is a stream-winner guaranteed of final emancipation".

b>[473] 3. The stream 2. (Dutiyasotāpannasutta) Same as previous sutta with 'escape' replaced by 'arising and perishing'.

[474] 4. The Arahant 1. (Paṭhamaarahantasutta) The Buddha said: "When a monk really sees the satisfaction in, the misery of, the escape from the five spiritual facuolties he is freed without grasping, destroyed the intoxicants (Āsavas)' and beclme an arahant through perfect insight." '

[475] 5. The Arahant 2. (Dutiyaarahantasutta) Same as previous sutta.

[476] 6. Recluses 1. (Paṭhamasamanabrāhmanasutta) The Buddha said: "Recluses and Brāhmins who do not understand the five spirtual faculties are not regarded as recluses and Brāhmins, but if they do so they are so regarded and have reached ther goal of recluseship.

[477] 7. Recluses 2. (Dutiyasamanabrāhmanasutta) Same as previous sutta with the addition of 'the arising and ceasing of' after 'understand'.

[478] 8. Point of view. (Daṭṭhabbasutta) The Buddha said: "Of the five spiritual faculties confidence should be regarded from the point of view of of the four limbs of stream-winning, energy from the four supreme efforts, mindfulness from the four stations of mindfulness, concentration from the four trances, and wisdom from the four Ariyan truths.

[479] 9. Analysis 1. (Paṭmavibhaṅgasutta) The Buddha said: "Of the five five spiritual facultires confidence is confidentce in in the wisdom of the Tathāgata. Energy is striving to abandon bad qualities. Mindfulness is calling to mind and remembers things said and done long ago. Concentration is one-pointedness of mind. Wisdom is insight for tracing out the rise and fall of things.

[480] 10. Analysis 2. (Dutiyavibhaṅgasutta) Same as the previous sutta.

2. Mudutaravagga – 2. In a milder degree

[481] 1. Acquiring. (Paṭilābhasutta) The Buddha said: "There ae five spiritual faculties that could be acquired: Confidence by developing faith in the Tathāgata; Energy by practicing the four best efforts; Mindfulness by dedveloping the four stations of mindfulness; Concentration by developing one-pointedness of mind; and Wisdom by finding the rise and fall of things."

[482] 2. In brief 1. (Paṭhamasaṃkhittasutta) The Buddha said: "By completing the four spiritual faculties one becomes and Arahant."

[483] 3. In brief 2. (Dutiyasaṃkhittasutta) The Buddha said: "By developing the five spiritual faculties to a degree lesser than the Arahant one becomes a person walkig in faith."

[484] 4. In brief 3. (Tatiyasaṃkhittasutta) The Buddha said: "Those who develop the five spiritual faculties only in part succseed only partially in their goal."

[485] 5. In detail 1. (Paṭhamavitthārasutta) The Buddha here summarises the results of full and partial fulfilment of the five spiritual faculties. Complete fulfilment results in Arahantship. From that level in descending levels of fulfilment lead to the following states: midway release (antarāparinibbāyī), release without much difficulty (upahaccaparinibbayi), release with some difficulty (asaṅkharaparinibbayi, goes to the Pure Abodes (akaniṭṭhagāmī,), a once returner (sakadāgāmī), a stream-winner (sotapanna), a Dhamma follower (saddhānusārī ), and lastly one who walks in faith (saddhānusārī) .

[486] 6. In detail 2. (Dutiyavitthārasutta) Same as previous sutta.

[487] 7. In detail 3. (Tatiyavitthārasutta) Same as sutta [485].

[488] 8. Practice. (Paṭipannasutta) Same as sutta [485].

[489] 9. Perfection. (Sampannasutta) A certain monk came to the Buddha and asked: "What is perfection in the five spiritual faculties ? " The Buddha then explained to him the cultivation of confidence, energy mindfulness, concentration and wisdom, and said that they lead to tranquillity.

[490] 10. Destruction of the intoxicants. (Āsavakkhayasutta) The Buddha said: "By thoroughly cultivating the five spiritual faculties a monk can destroy the intoxications. "

3. Chaḷindriyavagga – 1. The six faculties

[491] 1. Re-becoming. (Punabbavasutta) The Buddha said: "So long as I did not understand fully the five spiritual faculties (Confidence to Wisdom), their arising, perishing, satisfaction, and misery I was not enlightened. When I knew them I knew what it was to be enlightened and I realized that there was no more becoming for me."

[492] 2. Life. (Jīvitindriyasutta) The Buddha said: "There are three faculties: Feminity, masculinity and vitality."

b>[493] 3. (Aññindriyasutta) The Buddha said: "There are three faculties: the consciousness of knowing the unknown, the consciousness of spiritual things, the consciousness of those with spiritual knowledge."

[494] 4. The one seeder. (Ekabījīsutta) The Buddha gives the results of full and partial fulfilment of the five faculties as given in sutta [485].

[495] 5. Purity. (Suddhakasutta) The Buddha said: "There are six sense-faculties: eye, ear, nose, tongue, body and the mind."

[496] 6. Stream-winner. (sutta) The Buddha said: "When an Ariyan disciple knows the arising, ceasing, pleasure and misery of the six sense fields he is a stream winner."

[497] 7. Arahant. (sutta) The Buddha said: "When a monk knows the arising, ceasing, pleasure and misery of the six sense fields he is liberated, freed from rebirth and is released by perfect insight."

[498] 8. Supreme Buddha. (Sambuddhasutta) The Buddha said: "So long as I did not fully understand the arising, ceasing, satisfaction and misery of the six sense fields I did not know the meaning of enlightenment. But when I did I was enlightened.

[499] 9. Recluses 1. (Paṭhamasamaṇabrāhmaṇasutta) The Buddha said: "Recluses and Brāhmins who do not understand the six sense fields are not regarded as recluses and Brāhmins, but if they do so they are so regarded and have reached ther goal of recluseship.

[500] 10. Recluses 2. (Dutiyasamanabrāhmanasutta) Same as previous sutta with the addition of 'the arising and ceasing of' after 'understand'.



4. Sukhindriyavagga – 4. Faculty of ease

[501] Pure. 1. (Siddhikasutta) The Buddha said: "There are five faculties that of ease, that of discomfort, that of happiness, and that of unhappness.

[502] 2. The stream. (Sotasutta) The Buddha said: "An Ariyan disciple who has understood the arising, ceasing, satisfaction, and misery of the five faculties (ease to unhappiness) is a stream-winner not bound for hell and assured olf enlightenment.

b>[503] 3. rahant. (sutta) The Buddha said: "A monk who has understood the arising, ceasing, satisfaction, and misery of the five faculties (ease to unhappiness) is an Arahant who has destroyed the intoxicants, lived the life, done the task and is released by perfect wisdom.

[504] 4. Recluses 1. (Paṭhamasamaṇabrāhmaṇasutta) The Buddha said: "Recluses and Brāhmins who do not understand the five faculties (ease to unhappiness) are not regarded as recluses and Brāhmins, but if they do so they are so regarded and have reached ther goal of recluseship.

[505] 5. Recluses 2. (Dutiyasamanabrāhmanasutta) Same as previous sutta with the addition of 'the arising and ceasing of' after 'understand'.

[506] 6. Analysis 1. (Paṭhamavibhaṅgasutta) The Buddha said: ""The faculty of ease is the ease and geeableness which rises from body contact. The faculty of discomfort is the bodily discomfort and disagreeableness that arises from bodily contact. The faculty of happiness is the mental happiness and agreeableness which is experienced from mental contact. The faculty of unhappiness is the mental pain and disagreeableness which is experienced from mental contact. The faculty of indifference is bodily or mental feeling experienced, which is neither agreeable nor disagreeable. These are the five controlling faculties."

[507] 7. Analysis 2. (Dutiyavibhaṅgasutta) The following is added to the Buddha's statement in the previous sutta: "The faculties of ease and happiness should be regarded as pleasurable feeling. Likewise the faculties of discomfort and unhappiness must be regarded as painful feeling. The faculty of indifference must be regarded as neutral feeling. "

[508] 8. Analysis 3. (Tatiyavibhaṅgasutta) Same as the previous sutta.

[509] 9. The fire-stick. (Kaṭṭopamasutta) The Buddha said: "Just as by rubbing together of two sticks heat is produced owing to contact there is agreeeable experience due to the faculty of ease. The one who experiences it is fully aware of being at ease. Similarly the faculty of discomfort leds to awareness of discomfort when the relevnt experiences occur and is like the stopping of the rubbing of the fire-sticks. The other faculties also operate in a similar manner.

[510] 10. (sutta) The Buddha said: "If in an ardent and aspiring monk the faculty of discomfort arises. After seekeing the cause for it he can then abandon it by entering into the first trance (jhāna). If he encouters the faculty of unhappiness he can abandon it by enering the second trance. If he encounters the faculty of ease he can end it by enering the third trance. If he encounters the faculty of happiness he can end it by enering the fourth trance. He is then called a monk who has collected his mind for attaining such a condition. If the faculty of indifference arises he can make it cease without remainder by passing utterly beyond the feeling of neither perception nor non-perception to the state of cessation of perception and feeling.

5. Jarāvagga – 5. Old age

[511] 1. Old age. (Jarādhammasutta) "Once at Sāvatthi venerable Sātiputta came to the Buddha and said: "It is strange that the Exalted Ones skin and limbs are wrinkled and the body is bent." The Buddha said: "Old age is by nature inherent in youth, sickness in health, and death in life. So it is with me. "

[512] 2. Uṇṇabha. (Uṇṇabhabrāhmaṇasutta) The Brahmin Uṇṇabha came to the Buddha and asked: "The five sense-faculties of eye, ear, nose, tongue, and body are they of different scope and range or do they share the same scope and range ?" The Buddha said: "They do share each other's scope and range and mind is their common resort. Mindfulness is the resort of mind, release the resort of mindfulness and Nibbāna the resort of release". Questioned what the resort of Nibbāna is the Buddha said that that was going too far.

b>[513] 3. Sāketa. (Sāketasutta) The Buddha said: "There is a method by which the five faculties are the five powers and the five powers are the five faculties. According to this method the faculty of confidence (or faith) is also the power of confidence (or faith) and vice versa. Similarly for energy, mindfulness, concentration and wisdom. Consider the case of a stream with an island in the middle. It is a single stream if we consider the water at the start and the water at the end. It is a double stream if we consider the water on one side of the island and the water on the other side . It is the same with five faculties and their corresponding powers. They can be considered either the same or different.

[514] 4. Eastern gatehouse. (Pubbakoṭṭhakasutta) Once when the Buddha was staying at the Eastern gatehouse at Sāvatthi he addressed Sāriputta thus: "Do you think that the faculty of confidence (or faith) if developed throughly will lead to the Deathless and also the same for the faculties of energy, mindfulness, concentration and wisdom?" Sāriputta answered: "I do not say so because the Buddha had said so. I say so because I havce seen and realized that it is so". The Buddha commended ā ariputta for his staterment.

[515] 5. East Park 1. (Paṭṭhmapubbārāmasutta) Once while staying at the East Park in Sāvtthi the Buddha said: "The faculties of faith, energy, mindfulness, concentration, and wisdom are the faculties throughly cultivting which a monk without intoxications destroyd truly make the spiritual declaration: 'I well know that destroyed is rebirth, lived is the holy life, done is the task, and there is no more of being here for me.' ".

[516] 6. East Park 2. (Dutiyapubbārāmasutta) Same as the previous sutta except that instead of all five faculties only two (concentration and wisdom) are mentioned as needed to make the spiritual dcalation given.

[517] 7. East Park 3.(Tatiyapubbārāmasutta) Same as the previous sutta drpt that four facuolties are mentioned (energy, mindfulness, concentration and wisdom) with the destruction of the intoxicants are required to make the spiritual delaration given.

[518] 8. East Park 4. (Catthapubbārāmasutta) The same as sutta [515].

[519] 9. Pindolabhārdvāja. (Pindolabhārdvājasutta) Once in Kosambi the venerable Pindolabhārdvāja made the spirtual decalaration: 'I well know that destroyed is rebirth, lived is the holy life, done is the task, there is no more of being here for me'. The monks reported this to the Buddha. The Buddha said: "Venerable Pindolabhārdvāja ma this declaration as he had cultivated thoroughly the faculties of mindfulness, concentration and insight. These faculties cultived well end in the destruction of rebirth, old age and death."

[520] 10. Āpana. (Āpanasutta) Once the Buddha was staying among the Aṅgas in the market town called Āpana. The Buddha asked Sāriputta: "Could an Ariyan disciple devoted to the Tathāgata have any doubt as to the Tathāgata or his teaching?" Sāriputta answered: "Such an Ariyan disciple will have no doubt as to the Tathāgata or his teaching. He will have the faculty of faith (confidence) in the Tathāgata and then proceed to cultivatge the faculty energy. He will abandon bad qualities and acquire good qualities. Then he will purify his mind and acquire the faculty of mindfulness. The by cultivating one-pointedness of mind he will develo the faculty fo concentration. Finally seeing the round of rebirth and the suffering it entails he will develop the faculty of wisdom.. Thus he will strive to cutivate all five faculties ." The Buddha commended Sāriputta on what he had said.

6. Sūkarakhatavagga – 6. The Boar's Cave

[521] 1. Sāla. (Sālasutta) Once at the Kosalan village Sāla the Buddha said: "Just as the lion is regarded as the king of the beasts so is the faculty of Insight considered the chief of the facultires. It leads to wisdom."

[522] 2. Mallika. (Mallikasutta) Once at the Malla village Uruvelakappa the Buddha said: "Until the Ariyan disciple develops the faculty of Insight (Wisdom) there is no stability in the other four faculties." He then gave the analogy of the peaked house.

b>[523] 3. Lerner. (Sekhasutta) While in Kosambi the Buddha said: "There is a method by which a monk who is a learner or an adept can be assured that he is indeed a learner or an adept. A learner knows what suffering is, its origin, ending and the way of ending. He knows what the faculties of faith, energy, mindfulness, concentration and insight are, but he lacks personal experience of them. An adept not only understands what the five faculties are but also has personal experience of them. He pierces them and sees them in plain light.

[524] 4. Foot. (Pādasutta) The Buddha said: "Just as the foot characteristics of all animals are contained in the foot of the elephant, and the footprint of the elephant exceeds that of all other animals so of all the faculties that conduce to wisdom the faculty of insight is the chief. "

[525] 5. Heart-wood. (Sārasutta) The Buddha said: "Just as the scent of the red sandal-wood tree is considered to the chief of all scented heart-woods so of all the faculties that conduce to wisdom the faculty of insight is the chief. "

[526] 6. Established. (Patiṭṭhitasutta) The Buddha said: "To cultivate the five faculties well a monk should be established in one condition, that of diligence (earnestness). By doing so he wards off the intoxicants (Āsavas).

[527] . Brahma Sahampati. (Sahampatibrahmasutta) The Buddha said: "Once when I was in solitary meditation it occurred to me that the five faculties of faith, energy, mindfulness, concentration and insight lead to the Deathless. The Brahma Sampati divined this and appeared before me and said: "That is so , Exalted One. Once in the time of the Buddha Kassapa I was a monk named Sahaka. It was then by practicing these five faculties that I was born in the Brahma world.' ".

[528] 8. The Boar's cave. (Sūkarakhatasutta) Once when the Buddha was staying in a Boar's cave in the Gijjhakuta in Rajagaha he asked venerable Sāriputta: "Tell me why does a monk who has destroyed the Āsavas still have reverence to the Buddha and his teaching." Then Sāriputta said: " Lord, it is because he sees in them utter security from what he practises and has reverence for the Tathāgata and his teachings. He cultivates the five faculties and obtains perfect wisdom." The Buddha commended him for his reply.

[529] 9. Arising 1. (Paṭhamauppādasutta) The Buddha said: " The five faculties if they have not already arisen, do arise only upon the manifestation of a fully Enlightened athāgata, anArahant"

[530] 10. Arising 2. (Dutiyauppādasutta) Same as the previous sutta.

 

7. Bodhikappiyavagga – 7. On wisdom's side

[531] 1. Fetter. (Saṃyojanasutta) The Buddha said: "The five faculties if cultivated thoroughly lead to the tendency (of uproooting the fetters."

[532] 2. Tendency. (Anusayasutta) The Buddha said: "The five faculties if cultivated thoroughly lead to thecomprehension (of the way out ).

[533] 3. Comprehension. (Pariññāsutta) The Buddha said: "The five faculties if cultivated thoroughly lead to the comprehension of the way out.

[534] 4. Destruction of the intoxications. (Āsavakkhayasutta) The Buddha said: "The five faculties if cultivated thoroughly lead to the destruction of the intoxications.

[535] 5. Fruit 1.(Paṭhamaphalasutta) The Buddha said: "The five faculties if cultivated thoroughly lead to two fruits -- realization (of the goal) in this lie or the state of no return.

[536] 6. Fruit 2. (Dutiyaphalasutta) The Buddha said: "The faculties have six advantages. In this very life one realizes. If not he realizes at the moment of death. If not by wearing down the five lower fetters he realizes release midway. If not he reduces his time and realizes without much trouble. If not with some troble be goes up stream. "

[537] 7. The tree 1. (Paṭhamarukkhasutta) The Buddha said: "Just as the Jambu tree is reckoned the chief so of all conditions on the side of wisdom the faculty of insight is the chief for attaining wisdom."

[538] 8. The tree 2. (Duriyarukkhasutta) The Buddha said: "Just as the Pāricayttaka tree is reckoned the chief by the Tāvatiṃsa devas so of all conditions on the side of wisdom the faculty of insight is the chief for attaining wisdom."

[539] 9. The tree 3.(Tatiyarukkhasutta) The Buddha said: "Just as the Cittapāṭali tree is reckoned the chief by the Asuras so of all conditions on the side of wisdom the faculty of insight is the chief for attaining wisdom."

[540] 10. The tree 4. (Catittharukkhasutta) The Buddha said: "Just as the Kūṭasimbalī tree is reckoned the chief so of all conditions on the side of wisdom the faculty of insight is the chief for attaining wisdom."

8. Gaṅgāpeyyālavagga – The Ganges repetition

[541-552] 1-12. (Pācīnādisuttadvādasaka) [These 12 sutta is the Ganges repetition in which the Buddha says that just as the Ganges flows to the east [or in some to the ocean] so a person cultivating the five faculties flows towards Nibbāna.

9. Appamādavagga – Deeds needing strength repetition

[553-562] 1-10. (Tathāgatādisuttadasaka) [These 10 suttas give the diligence repetition. These suttas are not repeated in the Pali text. The ten are: Tathāgata, Foot, Peaked hall. Wood, Heart-wood, Jasmine, Prince, Moon and Sun, and Cloth.]

10 Balakaranīyavagga – The Diligence repetition

[563-574] 1-12. (Balādisuttadvādasaka) [These 12 suttas give the 'Strength' repetition, originally given in sutta [149-160] adapted from the Path Kindered Sayings to the current sayings. They are omitted in the Pali text. The twelve are: Strength, Seed and Snake, Tree with Pointed Wheat, Sky, Raincloud1, Raincloud2, Ship, For all comers, and River.]

11. Esanavagga – The Longing repetition

[575-586] 1-12. (Esanādisuttadasaka) [These 12 suttas give the 'Longing' repetition, , originally given in sutta [161-170] adapted from the Path Kindered Sayings to the current sayings. These suttas are not repeated in the Pali text. The ten are: Longing, Conceits, Asavas, Becoming, Suffering, Obstruction1, Obstruction 2, Obstructin 3,Stain and Pain and Feelings,]

12. Oghavagga – The Flood

[587-596] 1-10. (ôghādisuttadasaka) [These 10 suttas give the 'Flood' repetition, originally given in sutta [171-179] adapted from the Path Kindered Sayings. They are omitted in the Pali text. The ten are: Flood, Bonds, Grasping, Ties and tendency, Sense-plesures, Hindrances, Factors, Lower fetters, Higher fetters.]

13. Gaṅgāpeyyālavagga – The Ganges Repitition

[597-608] 1-12 [These 12 suttas give the 'Ganges' repetition, originally given in sutta [258-269] in the Limbs of Awakening Sayings adapted to the current Sayings. They are omitted in the Pali text. ]

[609-618] 1-10 Diligence repetition of suttas [139-148] of the Path Sayings adapted to the current Sayings. They are omitted in the Pali text. ]

[619-630] 1-12 Strength repetition of suttas [149-160] of the Path Sayings adapted to the current Sayings. They are omitted in the Pali text. ]

[631-640] 1-10 Longing repetition of suttas [161-170] of the Path Sayings adapted to the current Sayings. They are omitted in the Pali text. ]

[641-650] 1-10 Flood repetition of suttas [171-179] of the Path Sayings adapted to the current Sayings. They are omitted in the Pali text.

49. Sammappadhānasaṃyutta 49. Kindred Sayings on Right Efforts

[651-662] 1-12 (Introduction) The Buddha said: "There are four right efforts. Here a monk starts desire for the non-arising of bad states; for abandoning bad states that have arisen; for arising of profitable states, and for the the increase of profitable states that have arisen. In this he makes an effort, expends ernergy and exerts his mind to it."
       Then the Ganges repetition suttas [258-269] is made adapted from Limbs of awakening to Right Efforts.

[663-672] 1-10 Diligence repetition of suttas [139-148] adapted from Path Sayings to Right Efforts.

[673-684] 1-12 Strength repetition of suttas [149-160] adapted from Path Sayings to Right Efforts.

[685-694] 1-10 Longing repetition of suttas [161-170] adapted from Path Sayings to Right Efforts.

[695-704] 1-10 Flood repetition of suttas [171-179] adapted from Path Sayings to Right Efforts.


50. Balasaṃyutta 50. Kindred Sayings on Powers

[705-716] 1-12 (Introduction) The Buddha said: "....."
       Then the Ganges repetition suttas [258-269] is made adapted from Limbs of awakening to Sayings on Powers.

[717-726] 1-10 Diligence repetition of suttas [139-148] adapted from Path Sayings to Sayings on Powers.

[727-738] 1-12 Strength repetition of suttas [149-160] adapted from Path Sayings to Sayings on Powers.

[739-748] 1-10 Longing repetition of suttas [161-170] adapted from Path Sayings to Sayings on Powers.

[749-760] 1-10 Flood repetition of suttas [171-179] adapted from Path Sayings to Sayings on Powers.