The Connected Discourses of the Buddha

by Bhikkhu Bodhi

  (vi) … “And what, bhikkhus, is the path leading to the unconditioned? Emptiness concentration….”

  (vii) … “And what, bhikkhus, is the path leading to the unconditioned? Signless concentration….”

  (viii) … “And what, bhikkhus, is the path leading to the unconditioned? Undirected concentration: this is called the path leading to the unconditioned….”

  (ix–xii. The four establishments of mindfulness)

  (ix) … “And what, bhikkhus, is the path leading to the unconditioned? 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: this is called the path leading to the unconditioned….”

  (x) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world….” [364]

  (xi) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world….”

  (xii) … “And what, bhikkhus is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world: this is called the path leading to the unconditioned….”

  (xiii–xvi. The four right strivings)

  (xiii) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives: this is called the path leading to the unconditioned….”

  (xiv) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives….”

  (xv) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives….”

  (xvi) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the continuance of arisen wholesome states, [365] for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives: this is called the path leading to the unconditioned….”

  (xvii–xx. The four bases for spiritual power)

  (xvii) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving: this is called the path leading to the unconditioned….”

  (xviii) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving….”

  (xix) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving….”

  (xx) ... “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving: this is called the path leading to the unconditioned….”

  (xxi–xxv. The five spiritual faculties)

  (xxi) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….” [366]

  (xxii–xxv) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….”

  (xxvi–xxx. The five powers)

  (xxvi) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the power of faith, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….”

  (xxvii–xxx) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the power of energy … the power of mindfulness … [367] … the power of concentration … the power of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….”

  (xxxi–xxxvii. The seven factors of enlightenment)

  (xxxi) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….”

  (xxxii–xxxvii) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the enlightenment factor of discrimination of states … the enlightenment factor of energy … the enlightenment factor of rapture … the enlightenment factor of tranquillity … the enlightenment factor of concentration … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….”

  (xxxviii–xlv. The Noble Eightfold Path)

  (xxxviii) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned….” [368]

  (xxxix–xlv) … “And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release: this is called the path leading to the unconditioned.

  “Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”

  13 (2) The Uninclined370

  “Bhikkhus, I will teach you the uninclined and the path leading to the uninclined. Listen to that….

  “And what, bhikkhus, is the uninclined?…”

  (To be elaborated in full as in §§1–12.)371 [369]

  14 (3)–43 (32) The Taintless, Etc.

  “Bhikkhus, I will teach you the taintless and the path leading to the taintless. Listen to that….

  “Bhikkhus, I will teach you the truth and the path leading to the truth…. I will teach you the far shore … the subtle … the very difficult to see … the unaging … [370] … the stable … the undisintegrating … the unmanifest … the unproliferated372 … the peaceful … the deathless … the sublime … the auspicious … [371] … the secure …. the destruction of craving … the wonderful … the amazing … the unailing … the unailing state … Nibbāna … the unafflicted … dispassion … [372] … purity … freedom … the unadhesive … the island ... the shelter … the asylum … the refuge … [373] …”

  44 (33) The Destination

  “Bhikkhus, I will teach you the d
estination and the path leading to the destination. Listen to that….

  “And what, bhikkhus, is the destination? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the destination.

  “And what, bhikkhus, is the path leading to the destination? Mindfulness directed to the body: this is called the path leading to the destination.

  “Thus, bhikkhus, I have taught you the destination and the path leading to the destination. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”

  (Each to be elaborated in fullas in §§1–12.)

  [374]

  Chapter X

  44 Abyākatasaṃyutta

  Connected Discourses on the Undeclared

  1 Khemā

  On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the bhikkhunı̄ Khemā,373 while wandering on tour among the Kosalans, had taken up residence in Toraṇavatthu between Sāvatthı̄ and Sāketa. Then King Pasenadi of Kosala, while travelling from Sāketa to Sāvatthı̄, took up residence for one night in Toraṇavatthu between Sāketa and Sāvatthı̄. Then King Pasenadi of Kosala addressed a man thus: “Go, good man, and find out whether there is any ascetic or brahmin in Toraṇavatthu whom I could visit today.”

  “Yes, sire,” the man replied, but though he traversed the whole of Toraṇavatthu he did not see any ascetic or brahmin there whom King Pasenadi could visit. The man did see, however, the bhikkhunı̄ Khemā resident in Toraṇavatthu, so he approached King Pasenadi and said to him:

  “Sire, there is no ascetic or brahmin in Toraṇavatthu whom your majesty could visit. But, sire, there is the bhikkhunı̄ named Khemā, a disciple of the Blessed One, the Arahant, the Perfectly Enlightened One. Now a good report concerning this revered lady has spread about thus: [375] ‘She is wise, competent, intelligent, learned, a splendid speaker, ingenious.’ Let your majesty visit her.”

  Then King Pasenadi of Kosala approached the bhikkhunı̄ Khemā, paid homage to her, sat down to one side, and said to her:

  “How is it, revered lady, does the Tathāgata exist after death?”374

  “Great king, the Blessed One has not declared this: ‘The Tathāgata exists after death.’”

  “Then, revered lady, does the Tathāgata not exist after death?”

  “Great king, the Blessed One has not declared this either: ‘The Tathāgata does not exist after death.’”

  “How is it then, revered lady, does the Tathāgata both exist and not exist after death?”

  “Great king, the Blessed One has not declared this: ‘The Tathāgata both exists and does not exist after death.’”

  “Then, revered lady, does the Tathāgata neither exist nor not exist after death?”

  “Great king, the Blessed One has not declared this either: ‘The Tathāgata neither exists nor does not exist after death.’”

  “How is this, revered lady? When asked, ‘How is it, revered lady, does the Tathāgata exist after death?’ … And when asked, ‘Then, revered lady, does the Tathāgata neither exist nor not exist after death?’—in each case you say: ‘Great king, the Blessed One has not declared this.’ What now, [376] revered lady, is the cause and reason why this has not been declared by the Blessed One?”

  “Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you have an accountant or calculator or mathematician who can count the grains of sand in the river Ganges thus: ‘There are so many grains of sand,’ or ‘There are so many hundreds of grains of sand,’ or ‘There are so many thousands of grains of sand,’ or ‘There are so many hundreds of thousands of grains of sand’?”

  “No, revered lady.”

  “Then, great king, do you have an accountant or calculator or mathematician who can count the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water’?”

  “No, revered lady. For what reason? Because the great ocean is deep, immeasurable, hard to fathom.”

  “So too,375 great king, that form by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. The Tathāgata, great king, is liberated from reckoning in terms of form; he is deep, immeasurable, hard to fathom like the great ocean.376 ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply.

  “That feeling by which one describing the Tathāgata might describe him [377] … That perception by which one describing the Tathāgata might describe him ... Those volitional formations by which one describing the Tathāgata might describe him ... That consciousness by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. The Tathāgata, great king, is liberated from reckoning in terms of consciousness; he is deep, immeasurable, hard to fathom like the great ocean. ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply.”

  Then King Pasenadi of Kosala, having delighted and rejoiced in the bhikkhunı̄ Khemā’s statement, rose from his seat, paid homage to her, and departed, keeping her on his right.

  Then, on a later occasion, King Pasenadi of Kosala approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him:

  “How is it, venerable sir, does the Tathāgata exist after death?” [378]

  “Great king, I have not declared this: ‘The Tathāgata exists after death.’”

  (All as above down to:)

  “Great king, I have not declared this either: ‘The Tathāgata neither exists nor does not exist after death.’”

  “How is this, venerable sir? When asked, ‘How is it, venerable sir, does the Tathāgata exist after death?’ … And when asked, ‘Then, venerable sir, does the Tathāgata neither exist nor not exist after death?’—in each case you say: ‘Great king, I have not declared this.’ What now, venerable sir, is the cause and reason why this has not been declared by the Blessed One?”

  “Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you have an accountant or calculator or mathematician … (all as above down to:) [379] … The Tathāgata, great king, is liberated from reckoning in terms of consciousness: he is deep, immeasurable, hard to fathom like the great ocean. ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply.”

  “It is wonderful, venerable sir! It is amazing, venerable sir! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter.377 On one occasion, venerable sir, I approached the bhikkhunı̄ Khemā and asked her about this matter. The revered lady explained this matter to me in exactly the same terms and phrases that the Blessed One used. It is wonderful, venerable sir! It is amazing, venerab
le sir! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter. Now, venerable sir, we must go. We are busy and have much to do.”

  “Then, great king, you may go at your own convenience.”

  Then King Pasenadi of Kosala, having delighted and rejoiced in the Blessed One’s statement, [380] rose from his seat, paid homage to him, and departed, keeping him on his right.

  2 Anurādha

  (Identical with 22:86.) [381–84]