The Connected Discourses of the Buddha
Page 195
“While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, [332] his energy is aroused without slackening. Whenever, Ānanda, a bhikkhu’s energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy goes to fulfilment by development in the bhikkhu.
“When his energy is aroused, there arises in him spiritual rapture. Whenever, Ānanda, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture goes to fulfilment by development in the bhikkhu.
“For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, Ānanda, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity goes to fulfilment by development in the bhikkhu.
“For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, Ānanda, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration goes to fulfilment by development in the bhikkhu.
“He becomes one who closely looks on with equanimity at the mind thus concentrated. Whenever, Ānanda, a bhikkhu becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfilment by development in the bhikkhu.
“Whenever, Ānanda, a bhikkhu dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, on that occasion unmuddled mindfulness is established in that bhikkhu. [333] Whenever, Ānanda, unmuddled mindfulness has been established in a bhikkhu, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness goes to fulfilment by development in the bhikkhu.
(All should be elaborated as in the case of the first establishment of mindfulness.)
“He becomes one who closely looks on with equanimity at the mind thus concentrated. Whenever, Ānanda, a bhikkhu becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfilment by development in the bhikkhu.
“It is, Ānanda, when the four establishments of mindfulness are developed and cultivated in this way that they fulfil the seven factors of enlightenment.
(iii. Fulfilling true knowledge and liberation)
“How, Ānanda, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation?
“Here, Ānanda, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He 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.
“It is, Ānanda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation.”
14 (4) Ānanda (2)
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Ānanda:
“Ānanda, is there one thing which, when developed and cultivated, fulfils four things? And four things which, when developed and cultivated, fulfil seven things? And seven things which, when developed and cultivated, fulfil two things?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“There is, Ānanda, one thing which, when developed and cultivated, [334] fulfils four things; and four things which, when developed and cultivated, fulfil seven things; and seven things which, when developed and cultivated, fulfil two things.
“And what, Ānanda, is the one thing which, when developed and cultivated, fulfils four things; and the four things which, when developed and cultivated, fulfil seven things; and the seven things which, when developed and cultivated, fulfil two things? Concentration by mindfulness of breathing, Ānanda, is the one thing which, when developed and cultivated, fulfils the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation.
“And how, Ānanda, is concentration by mindfulness of breathing developed and cultivated so that it fulfils the four establishments of mindfulness?
“Here, Ānanda, a bhikkhu, having gone to the forest … (all as in the preceding sutta down to:) … It is, Ānanda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation.”
15 (5) Bhikkhus (1)
(Identical with §13 except that “a number of bhikkhus” are the interlocutors in place of Ānanda.) [335]
16 (6) Bhikkhus (2)
(Identical with §14 except that “a number of bhikkhus” are the interlocutors in place of Ānanda.) [336-40]
17 (7) The Fetters
“Bhikkhus, concentration by mindfulness of breathing, when developed and cultivated, leads to the abandoning of the fetters.”
18 (8) The Underlying Tendencies
“… leads to the uprooting of the underlying tendencies.”
19 (9) The Course
“… leads to the full understanding of the course.”
20 (10) The Destruction of the Taints
“… leads to the destruction of the taints.
“And how, bhikkhus, is concentration by mindfulness of breathing developed and cultivated so that it leads to the abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints?
“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…. [341] He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’
“It is in this way, bhikkhus, that concentration by mindfulness of breathing is developed and cultivated so that it leads to the abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints.”
[342]
Chapter XI
55 Sotāpattisaṃyutta
Connected Discourses on Stream-Entry
I. BAMBOO GATE
1 (1) Wheel-Turning Monarch
At Sāvatthī. There the Blessed One said this:
“Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents,317 with
the breakup of the body, after death, is reborn in a good destination, in a heavenly world, in the company of the devas of the Tāvatiṃsa realm, and there in the Nandana Grove, accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five cords of celestial sensual pleasure, still, as he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of misery, the bad destinations, the nether world.318 Although, bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
“What are the four? [343] Here, bhikkhus, the noble disciple possesses confirmed confidence in the Buddha thus:319 ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’
“He possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’
“He possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’
“He possesses the virtues dear to the noble ones—unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration.320
“He possesses these four things. And, bhikkhus, between the obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four things.”321
2 (2) Grounded
“Bhikkhus, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. 322
“What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration. [344]
“A noble disciple, bhikkhus, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“Those who possess faith and virtue,
Confidence and vision of the Dhamma,
In time arrive at the happiness
Grounded upon the holy life.”323
3 (3) Dīghāvu
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the lay follower Dīghāvu was sick, afflicted, gravely ill. Then the lay follower Dīghāvu addressed his father, the householder Jotika, thus: “Come, householder, approach the Blessed One, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the lay follower Dīghāvu is sick, afflicted, gravely ill; he pays homage to the Blessed One with his head at the Blessed One’s feet.’ Then say: ‘It would be good, venerable sir, if the Blessed One would come to the residence of the lay follower Dīghāvu out of compassion.’”
“Yes, dear,” the householder Jotika replied, and he approached the Blessed One, paid homage to him, sat down to one side, and delivered his message. The Blessed One consented by silence.
Then the Blessed One dressed and, taking bowl and robe, went to the residence of the lay follower Dīghāvu. [345] He then sat down in the appointed seat and said to the lay follower Dīghāvu: “I hope you are bearing up, Dīghāvu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”
“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”
“Therefore, Dīghāvu, you should train yourself thus: ‘I will be one who possesses confirmed confidence in the Buddha thus: “The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.” I will be one who possesses confirmed confidence in the Dhamma … in the Saṅgha.… I will be one who possesses the virtues dear to the noble ones, unbroken … leading to concentration.’ It is in such a way that you should train yourself.”
“Venerable sir, as to these four factors of stream-entry that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… I possess the virtues dear to the noble ones, unbroken … leading to concentration.”
“Therefore, Dīghāvu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, Dīghāvu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation.324 It is in such a way that you should train yourself.”
“Venerable sir, as to these six things that partake of true knowledge that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurs to me: ‘After I am gone, may this householder Jotika not fall into distress.’” [346]
“Don’t be concerned about this, dear Dīghāvu. Come now, dear Dīghāvu, pay close attention to what the Blessed One is saying to you.”
Then the Blessed One, having given this exhortation to the lay follower Dīghāvu, rose from his seat and departed. Then, not long after the Blessed One had left, the lay follower Dīghāvu died.
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: “Venerable sir, that lay follower named Dīghāvu to whom the Blessed One gave a brief exhortation has died. What is his destination, what is his future bourn?”
“Bhikkhus, the lay follower Dīghāvu was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. Bhikkhus, with the utter destruction of the five lower fetters the lay follower Dīghāvu has become one of spontaneous birth, due to attain Nibbāna there without returning from that world.”
4 (4) Sāriputta (1)
On one occasion the Venerable Sāriputta and the Venerable Ānanda were dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the evening, the Venerable Ānanda emerged from seclusion.… Sitting to one side, the Venerable Ānanda said to the Venerable Sāriputta:
“Friend Sāriputta, on account of possessing how many things are people declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination?” [347]
“It is on account of possessing four things, friend Ānanda, that people are declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. What four? Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of
devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.
“It is, friend, on account of possessing these four things that people are declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.”