7.1. References

All translations by Bhikkhu Bodhi, unless otherwise specified.

DN11 kevaṭṭasuttaṃ (excerpt)

On the three types of miracles.

'Kevaddha, there are three kinds of miracle that I have declared, having realised them by my own insight. Which three? The miracle of psychic power, the miracle of telepathy, the miracle of instruction.

'What is the miracle of psychic power? Here, Kevaddha, a monk displays various psychic powers in different ways. Being one he becomes many, he becomes many and having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; sitting cross-legged he travels through space like a winged bird; with his hand he touches and strokes the sun and the moon, so mighty and powerful; he exercises mastery over the body as far as the Brahma-world.

Then someone who has faith and trust sees him doing these things.

'He tells this to someone else who is sceptical and unbelieving, saying: "It is wonderful, sir, it is marvellous, the great power and skill of that ascetic …" And that man might say: "Sir, there is something called the Gandhāra charm. It is by means of this that that monk becomes many…"

What do you think, Kevaddha, would not a sceptic say that to a believer?' 'He would, Lord.' 'And that is why, Kevaddha, seeing the danger of such miracles, I dislike, reject and despise them.

Knowing Another's Mind 'And what is the miracle of telepathy? Here, a monk reads the minds of other beings, of other people, reads their mental states, their thoughts and ponderings, and says: "That is how your mind is, that is how it inclines, that is in your heart." Then someone who has faith and trust sees him doing these things.

'He tells this to someone else who is sceptical and unbelieving, saying: "It is wonderful, sir, it is marvellous, the great power and skill of that ascetic …" And that man might say: "Sir, there is something called the Manika charm. It is by means of this that that monk can read the minds of others …" And that is why, seeing the danger of such miracles, I… despise them.

Instruction 'And what is the miracle of instruction? Here, Kevaddha, a monk gives instruction as follows: "Consider in this way, don't consider in that, direct your mind this way, not that way, give up that, gain this and persevere in it." That, Kevaddha, is called the miracle of instruction.

MN53 Sekhasutta - A Trainee

Thus have I heard. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha's Park.

Now on that occasion a new assembly hall had recently been built for the Sakyans of Kapilavatthu and it had not yet been inhabited by any recluse or brahmin or human being at all. Then the Sakyans of Kapilavatthu went to the Blessed One. After paying homage to him, they sat down at one side and said to him:

"Venerable sir, a new assembly hall has recently been built here for the Sakyans of Kapilavatthu and it has not yet been inhabited by any recluse or brahmin or human being at all. Venerable sir, let the Blessed One be the first to use it. When the Blessed One has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to their welfare and happiness for a long time."

The Blessed One consented in silence. Then, when they saw that he had consented, they got up from their seats, and after paying homage to him, keeping him on their right, they went to the assembly hall. They covered it completely with coverings and prepared seats, and they put out a large water jug and hung up an oil-lamp. Then they went to the Blessed One, and after paying homage to him, they stood at one side and said:

"Venerable sir, the assembly hall has been covered completely with coverings and seats have been prepared, a large water jug has been put out and an oil-lamp hung up. Let the Blessed One come at his own convenience."

Then the Blessed One dressed, and taking his bowl and outer robe, he went with the Saṅgha of bhikkhus to the assembly hall. When he arrived, he washed his feet and then entered the hall and sat down by the central pillar facing the east. And the bhikkhus washed their feet and then entered the hall and sat down by the western wall facing the east, with the Blessed One before them. And the Sakyans of Kapilavatthu washed their feet and entered the hall and sat down by the eastern wall facing the west, with the Blessed One before them.

Then, when the Blessed One had instructed, urged, roused, and gladdened the Sakyans of Kapilavatthu with talk on the Dhamma for much of the night, he said to the venerable Ānanda:

"Ānanda, speak to the Sakyans of Kapilavatthu about the disciple in higher training who has entered upon the way. My back is uncomfortable. I will rest it."

"Yes, venerable sir," the venerable Ānanda replied.

Then the Blessed One prepared his patchwork cloak folded in four and lay down on his right side in the lion's pose, with one foot overlapping the other, mindful and fully aware, after noting in his mind the time for rising.

Then the venerable Ānanda addressed Mahānāma the Sakyan thus:

"Mahānāma, here a noble disciple is possessed of virtue, guards the doors of his sense faculties, is moderate in eating, and devoted to wakefulness; he possesses seven good qualities; and he is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

"And how is a noble disciple possessed of virtue? Here a noble disciple is virtuous, he dwells restrained with the restraint of the Pātimokkha, he is perfect in conduct and resort, and seeing fear in the slightest fault, he trains by undertaking the training precepts. This is how a noble disciple is possessed of virtue.

"And how does a noble disciple guard the doors of his sense faculties? On seeing a form with the eye, a noble disciple does not grasp at its signs and features. Since, if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … on cognizing a mind-object with the mind, a noble disciple does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. That is how a noble disciple guards the doors of his sense faculties.

"And how is a noble disciple moderate in eating? Here, reflecting wisely, a noble disciple takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’ That is how a noble disciple is moderate in eating.

"And how is a noble disciple devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a noble disciple purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on the right side in the lion's pose with one foot overlapping the other, mindful and fully aware, after noting in his mind the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. That is how a noble disciple is devoted to wakefulness.

"And how does a noble disciple possess seven good qualities? Here a noble disciple has faith; he places his faith in the Tathāgata's enlightenment thus: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’

"He has shame; he is ashamed of misconduct in body, speech, and mind, ashamed of engaging in evil unwholesome deeds.

"He has fear of wrongdoing; he is afraid of misconduct in body, speech, and mind, afraid of engaging in evil unwholesome deeds.

"He has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and affirm a holy life that is utterly perfect and pure — such teachings as these he has learned much of, remembered, recited verbally, investigated with the mind and penetrated well by view.

"He is energetic in abandoning unwholesome states and in undertaking wholesome states; he is steadfast, firm in striving, not remiss in developing wholesome states.

"He has mindfulness; he possesses the highest mindfulness and skill; he recalls and recollects what was done long ago and spoken long ago.

"He is wise; he possesses wisdom regarding rise and disappearance that is noble and penetrative and leads to the complete destruction of suffering. That is how a noble disciple possesses seven good qualities.

"And how is a noble disciple one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters upon and abides in the first jhāna … With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna … With the fading away as well of rapture … he enters upon and abides in the third jhāna … With the abandoning of pleasure and pain … he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. That is how a noble disciple is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

"When a noble disciple has thus become one who is possessed of virtue, who guards the doors of his sense faculties, who is moderate in eating, who is devoted to wakefulness, who possesses seven good qualities, who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now, he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.

"Suppose there were a hen with eight or ten or twelve eggs, which she had covered, incubated, and nurtured properly. Even though she did not wish: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch out safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and hatching out safely. So too, when a noble disciple has thus become one who is possessed of virtue … he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.

"Based upon that same supreme mindfulness whose purity is due to equanimity, this noble disciple recollects his manifold past lives … Thus with their aspects and particulars he recollects his manifold past lives. This is his first breaking out like that of the hen's chicks from their shells.

"Based upon that same supreme mindfulness whose purity is due to equanimity, with the divine eye, which is purified and surpasses the human, this noble disciple sees beings passing away and reappearing … he understands how beings pass on according to their actions. This is his second breaking out like that of the hen's chicks from their shells.

"Based upon that same supreme mindfulness whose purity is due to equanimity, by realising for himself with direct knowledge, this noble disciple here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. This is his third breaking out like that of the hen's chicks from their shells.

"When a noble disciple is possessed of virtue, that pertains to his conduct. When he guards the doors of his sense faculties, that pertains to his conduct. When he is moderate in eating, that pertains to his conduct. When he is devoted to wakefulness, that pertains to his conduct. When he possesses seven good qualities, that pertains to his conduct. When he is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now, that pertains to his conduct.

"When he recollects his manifold past lives … with their aspects and particulars, that pertains to his true knowledge. When, with the divine eye … he sees beings passing away and reappearing and understands how beings pass on according to their actions, that pertains to his true knowledge. When, by realising for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, that pertains to his true knowledge.

"This noble disciple is thus said to be perfect in true knowledge, perfect in conduct, perfect in true knowledge and conduct.

And this stanza was uttered by the Brahmā Sanankumāra:

‘The noble clan is held to be The best of people as to lineage; But best of gods and humans is one Perfect in true knowledge and conduct.’

"Now that stanza was well sung by the Brahmā Sanankumāra, not ill sung; it was well spoken, not ill spoken; it has a meaning, and is not meaningless; and it was approved by the Blessed One."

Then the Blessed One rose and addressed the venerable Ānanda thus: "Good, good, Ānanda! It is good that you have spoken to the Sakyans of Kapilavatthu about the disciple in higher training who has entered upon the way."

That is what the venerable Ānanda said. The Teacher approved. The Sakyans of Kapilavatthu were satisfied and delighted in the venerable Ānanda's words.

AN5.29 Caṅkamasuttaṃ - Walking Meditation

"Bhikkhus, there are these five benefits of walking meditation. What five?

One becomes capable of journeys; one becomes capable of striving; one becomes healthy; what one has eaten, drunk, consumed, and tasted is properly digested; the concentration attained through walking meditation is long lasting. These are the five benefits of walking meditation."

MN10 Mahāsatipaṭṭhāna Sutta - The Foundations of Mindfulness - Contemplation of the Body (excerpt)

Contemplation of the Body 1. Mindfulness of Breathing "And how, bhikkhus, does a bhikkhu abide contemplating the body as a body? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’

He trains thus: ‘I shall breathe in experiencing the whole body’; he trains thus: ‘I shall breathe out experiencing the whole body.’

He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the mation’ ; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

Just as a skilled lathe-operator or his apprentice, when making a long turn, understands: ‘I make a long turn’; or, when making a short turn, understands: ‘I make a short turn’; so too, breathing in long, a bhikkhu understands: ‘I breathe in long’ … he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

Insight "In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating the body as a body.

1. The Four Postures "Again, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed.

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

1. Full Awareness "Again, bhikkhus, a bhikkhu is one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

MN39 Mahāassapura Sutta - The Longer Discourse at Assapura

Thus have I heard. On one occasion the Blessed One was living in the Angan country at a town of the Angans named Assapura. There the Blessed One addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"‘Recluses, recluses,’ bhikkhus, that is how people perceive you. And when you are asked, ‘What are you?’, you claim that you are recluses. Since that is what you are designated and what you claim to be, you should train thus: ‘We will undertake and practise those things that make one a recluse, that make one a brahmin, so that our designations may be true and our claims genuine, and so that the services of those whose robes, almsfood, resting place, and medicinal requisites we use shall bring them great fruit and benefit, and so that our going forth shall not be in vain but fruitful and fertile.’

Conduct and Livelihood "And what, bhikkhus, are the things that make one a recluse, that make one a brahmin? Bhikkhus, you should train thus: ‘We will be possessed of shame and fear of wrongdoing.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

"What more is to be done? Bhikkhus, you should train thus: ‘Our bodily conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified bodily conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing and our bodily conduct has been purified. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

"What more is to be done? Bhikkhus, you should train thus: ‘Our verbal conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified verbal conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct has been purified, and our verbal conduct has been purified. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

"What more is to be done? Bhikkhus, you should train thus: ‘Our mental conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified mental conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct and verbal conduct have been purified, and our mental conduct has been purified. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

"What more is to be done? Bhikkhus, you should train thus: ‘Our livelihood shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified livelihood.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, and mental conduct have been purified, and our livelihood has been purified. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

Restraint of the Senses "What more is to be done? Bhikkhus, you should train thus: ‘We will guard the doors of our sense faculties. On seeing a form with the eye, we will not grasp at its signs and features. Since, if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us, we will practise the way of its restraint, we will guard the eye faculty, we will undertake the restraint of the eye faculty. On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … On cognizing a mind-object with the mind, we will not grasp at its signs and features. Since, if we left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade us, we will practise the way of its restraint, we will guard the mind faculty, we will undertake the restraint of the mind faculty.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, and we guard the doors of our sense faculties. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

Moderation in Eating "What more is to be done? Bhikkhus, you should train thus: ‘We will be moderate in eating. Reflecting wisely, we will take food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: "Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort."’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, and we are moderate in eating. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

Wakefulness "What more is to be done? Bhikkhus, you should train thus: ‘We will be devoted to wakefulness. During the day, while walking back and forth and sitting, we will purify our minds of obstructive states. In the first watch of the night, while walking back and forth and sitting, we will purify our minds of obstructive states. In the middle watch of the night we will lie down on the right side in the lion's pose with one foot overlapping the other, mindful and fully aware, after noting in our minds the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, we will purify our minds of obstructive states.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, we are moderate in eating, and we are devoted to wakefulness. That much is enough … ’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

Mindfulness and Full Awareness "What more is to be done? Bhikkhus, you should train thus: ‘We will be possessed of mindfulness and full awareness. We will act in full awareness when going forward and returning; we will act in full awareness when looking ahead and looking away; we will act in full awareness when flexing and extending our limbs; we will act in full awareness when wearing our robes and carrying our outer robe and bowl; we will act in full awareness when eating, drinking, consuming food, and tasting; we will act in full awareness when defecating and urinating; we will act in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, and we are possessed of mindfulness and full awareness. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse's status, do not fall short of the goal of recluseship while there is more to be done.

Abandoning of the Hindrances "What more is to be done? Here, bhikkhus, a bhikkhu resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

"On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect and establishing mindfulness before him. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.

"Bhikkhus, suppose a man were to take a loan and undertake business and his business were to succeed so that he could repay all the money of the old loan and there would remain enough extra to maintain a wife; then on considering this, he would be glad and full of joy.

Or suppose a man were afflicted, suffering and gravely ill, and his food would not agree with him and his body had no strength, but later he would recover from the affliction and his food would agree with him and his body would regain strength; then on considering this, he would be glad and full of joy.

Or suppose a man were imprisoned in a prisonhouse, but later he would be released from prison, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.

Or suppose a man were a slave, not self-dependent but dependent on others, unable to go where he wants, but later on he would be released from slavery, self-dependent, independent of others, a freed man able to go where he wants; then on considering this, he would be glad and full of joy.

Or suppose a man with wealth and property were to enter a road across a desert, but later on he would cross over the desert, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy.

So too, bhikkhus, when these five hindrances are unabandoned in himself, a bhikkhu sees them respectively as a debt, a disease, a prisonhouse, slavery, and a road across a desert. But when these five hindrances have been abandoned in himself, he sees that as freedom from debt, healthiness, release from prison, freedom from slavery, and a land of safety.

The Four Jhānas "Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion. Just as a skilled bath man or a bath man's apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it until the moisture wets his ball of bath powder, soaks it, and pervades it inside and out, yet the ball itself does not ooze; so too, a bhikkhu makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion.

"Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.

"Again, bhikkhus, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture. Just as, in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and cool water drenches, steeps, fills, and pervades them to their tips and their roots, so that there is no part of all those lotuses unpervaded by cool water; so too, a bhikkhu makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture.

"Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind. Just as though a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth; so too, a bhikkhu sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind.

The Three True Knowledges "When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. Just as a man might go from his own village to another village and then back again to his own village, he might think: ‘I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way; and from that village I went to that other village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way; and from that village I came back again to my own village.’ So too, a bhikkhu recollects his manifold past lives … Thus with their aspects and particulars he recollects his manifold past lives.

"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering’; … ‘This is the origin of suffering’; … ‘This is the cessation of suffering’; … ‘This is the way leading to the cessation of suffering’; … ‘These are the taints’; … ‘This is the origin of the taints’; … ‘This is the cessation of the taints’; … ‘This is the way leading to the cessation of the taints.’

"When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

"Just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, so that a man with good sight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, he might think: ‘There is this lake, clear, limpid, and undisturbed, and there are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.’ So too, a bhikkhu understands as it actually is: ‘This is suffering.’ … He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

The Arahant "Bhikkhus, a bhikkhu such as this is called a recluse, a brahmin, one who has been washed, one who has attained to knowledge, a holy scholar, a noble one, an arahant.

"And how is a bhikkhu a recluse? He has quieted down evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death. That is how a bhikkhu is a recluse.

"And how is a bhikkhu a brahmin? He has expelled evil unwholesome states that defile … and lead to future birth, ageing, and death. That is how a bhikkhu is a brahmin.

"And how is a bhikkhu one who has been washed? He has washed off evil unwholesome states that defile … and lead to future birth, ageing, and death. That is how a bhikkhu is one who has been washed.

"And how is a bhikkhu one who has attained to knowledge? He has known evil unwholesome states that defile … and lead to future birth, ageing, and death. That is how a bhikkhu is one who has attained to knowledge.

"And how is a bhikkhu a holy scholar? The evil unwholesome states that defile … and lead to future birth, ageing, and death, have streamed away from him. That is how a bhikkhu is a holy scholar.

"And how is a bhikkhu a noble one? Evil unwholesome states that defile … and lead to future birth, ageing, and death, are far away from him. That is how a bhikkhu is a noble one.

"And how is a bhikkhu an arahant? Evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death, are far away from him. That is how a bhikkhu is an arahant."

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

SN48.42 Uṇṇābhabrāhmaṇasuttaṃ - The Brahmin Uṇṇabha

At Sāvatthī. Then the brahmin Uṇṇabha approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

"Master Gotama, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, Master Gotama, as these five faculties have different domains, different resorts, and do not experience each others’ resort and domain, what is it that they take recourse in? And what is it that experiences their resort and domain?"

"Brahmin, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, brahmin, these five faculties having different domains, different resorts, not experiencing each others’ resort and domain—they take recourse in the mind, and the mind experiences their resort and domain."

"But, Master Gotama, what is it that the mind takes recourse in?"

"The mind, brahmin, takes recourse in mindfulness."

"But, Master Gotama, what is it that mindfulness takes recourse in?"

"Mindfulness, brahmin, takes recourse in liberation."

"But, Master Gotama, what is it that liberation takes recourse in?"

"Liberation, brahmin, takes recourse in Nibbāna."

"But, Master Gotama, what is it that Nibbāna takes recourse in?"

"You have gone beyond the range of questioning, brahmin. You weren’t able to grasp the limit to questioning. For, brahmin, the holy life is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal."

Then the brahmin Uṇṇabha, having delighted and rejoiced in the Blessed One's statement, rose from his seat and paid homage to the Blessed One, after which he departed keeping him on his right.

Then, not long after the brahmin Uṇṇabha had departed, the Blessed One addressed the bhikkhus thus:

"Bhikkhus, suppose in a house or hall with a peaked roof, opposite a window facing east, the sun was rising. When its rays enter through the window, where would they settle?"

"On the western wall, venerable sir."

"So too, bhikkhus, the brahmin Uṇṇabha has gained faith in the Tathāgata that is settled, deeply rooted, established, firm. It cannot be removed by any ascetic or brahmin or deva or Māra or Brahma or by anyone in the world. If, bhikkhus, the brahmin Uṇṇabha were to die at this time, there is no fetter bound by which he might again come to this world."

MN123 Acchariyaabbhutasutta - Incredible and Amazing (excerpt)

"That being so, Ānanda, remember this too as a wonderful and marvellous quality of the Tathāgata: Here, Ānanda, for the Tathāgata feelings are known as they arise, as they are present, as they disappear; perceptions are known as they arise, as they are present, as they disappear; thoughts are known as they arise, as they are present, as they disappear. Remember this too, Ānanda, as a wonderful and marvellous quality of the Tathāgata."

"Venerable sir, since for the Blessed One feelings are known as they arise, as they are present, as they disappear; perceptions are known as they arise, as they are present, as they disappear; thoughts are known as they arise, as they are present, as they disappear—this too I remember as a wonderful and marvellous quality of the Blessed One."

That is what the venerable Ānanda said. The Teacher approved. The bhikkhus were satisfied and delighted in the venerable Ānanda's words.

SN47.10: Bhikkhunupassayasutta - The Bhikkhunis Quarter

Then in the morning the Venerable Ānanda dressed and, taking bowl and robe, he approached the bhikkhunis’ quarters and sat down in the appointed seat. Then a number of bhikkhunis approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:

"Here, Venerable Ānanda, a number of bhikkhunis, dwelling with their minds well established in the four establishments of mindfulness, perceive successively loftier stages of distinction."

"So it is, sisters, so it is! It may be expected of anyone, sisters—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction."

Then the Venerable Ānanda instructed, exhorted, inspired, and gladdened those bhikkhunis with a Dhamma talk, after which he rose from his seat and left. Then the Venerable Ānanda walked for alms in Sāvatthī. When he had returned from the alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and reported all that had happened. The Blessed One said:

"So it is, Ānanda, so it is! It may be expected of anyone, Ānanda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.

"What four? Here, Ānanda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: ‘The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.’ So he withdraws the mind and does not think or examine. He understands: ‘Without thought and examination, internally mindful, I am happy.’

"Again, a bhikkhu dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign … He understands: ‘Without thought and examination, internally mindful, I am happy.’

"It is in such a way, Ānanda, that there is development by direction.

"And how, Ānanda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.’

"It is in this way, Ānanda, that there is development without direction.

"Thus, Ānanda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ānanda, 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, Ānanda, these are empty huts. Meditate, Ānanda, do not be negligent, lest you regret it later. This is our instruction to you."

This is what the Blessed One said. Elated, the Venerable Ānanda delighted in the Blessed One's statement.

MN108 Gopakamoggallānasutta - With Gopaka Moggallāna (excerpt)

Then the brahmin Vassakāra, the minister of Magadha, said to the venerable Ānanda: "Where is Master Ānanda living now?"

"Now I am living in the Bamboo Grove, brahmin."

"I hope, Master Ānanda, that the Bamboo Grove is pleasant, quiet and undisturbed by voices, with an atmosphere of seclusion, remote from people, favourable for retreat."

"Indeed, brahmin, that the Bamboo Grove is pleasant … favourable for retreat is because of such guardian protectors as yourself."

"Indeed, Master Ānanda, that the Bamboo Grove is pleasant … favourable for retreat is because of the worthy ones who are meditators and cultivate meditation. The worthy ones are meditators and cultivate meditation.

On one occasion, Master Ānanda, Master Gotama was living at Vesālī in the Hall with the Peaked Roof in the Great Wood. Then I went there and approached Master Gotama, and in many ways he gave a talk about meditation. Master Gotama was a meditator and cultivated meditation, and he praised every type of meditation."

"The Blessed One, brahmin, did not praise every type of meditation, nor did he condemn every type of meditation. What kind of meditation did the Blessed One not praise? Here, brahmin, someone abides with his mind obsessed by sensual lust, a prey to sensual lust, and he does not understand as it actually is the escape from arisen sensual lust. While he harbours sensual lust within, he meditates, premeditates, out-meditates, and mismeditates. He abides with his mind obsessed by ill will, a prey to ill will … with his mind obsessed by sloth and torpor, a prey to sloth and torpor … with his mind obsessed by restlessness and remorse, a prey to restlessness and remorse … with his mind obsessed by doubt, a prey to doubt, and he does not understand as it actually is the escape from arisen doubt. While he harbours doubt within, he meditates, premeditates, out-meditates, and mismeditates. The Blessed One did not praise that kind of meditation.

"And what kind of meditation did the Blessed One praise? Here, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna … With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna … With the fading away as well of rapture … he enters upon and abides in the third jhāna … With the abandoning of pleasure and pain … he enters upon and abides in the fourth jhāna … The Blessed One praised that kind of meditation."

"It seems, Master Ānanda, that Master Gotama censured that kind of meditation that should be censured and praised that kind of meditation that should be praised. And now, Master Ānanda, we depart. We are busy and have much to do."

"You may go, brahmin, at your own convenience."

Then the brahmin Vassakāra, the minister of Magadha, having delighted and rejoiced in the venerable Ānanda's words, rose from his seat and departed.

DN2 Sāmaññaphala Sutta – The Fruits of Recluseship (excerpt)

The Abandoning of the Hindrances "Endowed with this noble aggregate of moral discipline, this noble restraint over the sense faculties, this noble mindfulness and clear comprehension, and this noble contentment, he resorts to a secluded dwelling— a forest, the foot of a tree, a mountain, a glen, a hillside cave, a cremation ground, a jungle grove, the open air, a heap of straw. After returning from his alms-round, following his meals, he sits down, crosses his legs, holds his body erect, and sets up mindfulness before him.

"Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a benevolent mind, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells perceiving light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and worry, he dwells at ease within himself, with a peaceful mind; he purifies his mind from restlessness and worry. Having abandoned doubt, he dwells as one who has passed beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.

"Great king, suppose a man were to take a loan and apply it to his business, and his business were to succeed, so that he could pay back his old debts and would have enough money left over to maintain a wife. He would reflect on this, and as a result he would become glad and experience joy.

"Again, great king, suppose a man were to become sick, afflicted, gravely ill, so that he could not enjoy his food and his strength would decline. After some time he would recover from that illness and would enjoy his food and regain his bodily strength. He would reflect on this, and as a result he would become glad and experience joy.

"Again, great king, suppose a man were locked up in a prison. After some time he would be released from prison, safe and secure, with no loss of his possessions. He would reflect on this, and as a result he would become glad and experience joy.

"Again, great king, suppose a man were a slave, without independence, subservient to others, unable to go where he wants. After some time he would be released from slavery and gain his independence; he would no longer be subservient to others but a free man able to go where he wants. He would reflect on this, and as a result he would become glad and experience joy.

"Again, great king, suppose a man with wealth and possessions were travelling along a desert road where food was scarce and dangers were many. After some time he would cross over the desert and arrive safely at a village which is safe and free from danger. He would reflect on this, and as a result he would become glad and experience joy.

"In the same way, great king, when a bhikkhu sees that these five hindrances are unabandoned within himself, he regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.

"But when he sees that these five hindrances have been abandoned within himself, he regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.

"When he sees that these five hindrances have been abandoned within himself, gladness arises. When he is gladdened, rapture arises. When his mind is filled with rapture, his body becomes tranquil; tranquil in body, he experiences happiness; being happy, his mind becomes concentrated.

The First Jhāna "Quite secluded from sense pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought and filled with the rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness.

"Great king, suppose a skilled bath attendant or his apprentice were to pour soap-powder into a metal basin, sprinkle it with water, and knead it into a ball, so that the ball of soap-powder be pervaded by moisture, encompassed by moisture, suffused with moisture inside and out, yet would not trickle. In the same way, great king, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness. This, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones.

The Second Jhāna "Further, great king, with the subsiding of applied and sustained thought, the bhikkhu enters and dwells in the second jhāna, which is accompanied by internal confidence and unification of mind, is without applied and sustained thought, and is filled with the rapture and happiness born of concentration. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness.

"Great king, suppose there were a deep lake whose waters welled up from below. It would have no inlet for water from the east, west, north, or south, nor would it be refilled from time to time with showers of rain; yet a current of cool water, welling up from within the lake, would drench, steep, saturate and suffuse the whole lake, so that there would be no part of that entire lake which is not suffused with the cool water. In the same way, great king, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness. This too, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones.

The Third Jhāna "Further, great king, with the fading away of rapture, the bhikkhu dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body. Thus he enters and dwells in the third jhāna, of which the noble ones declare: 'He dwells happily with equanimity and mindfulness.' He drenches, steeps, saturates, and suffuses his body with this happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness.

"Great king, suppose in a lotus pond there were blue, white, or red lotuses that have been born in the water, grow in the water, and never rise up above the water, but flourish immersed in the water. From their tips to their roots they would be drenched, steeped, saturated, and suffused with cool water, so that there would be no part of those lotuses not suffused with cool water. In the same way, great king, the bhikkhu drenches, steeps, saturates and suffuses his body with the happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness. This too, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones.

The Fourth Jhāna "Further, great king, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither pleasant nor painful and contains mindfulness fully purified by equanimity. He sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind.

"Great king, suppose a man were to be sitting covered from the head down by a white cloth, so that there would be no part of his entire body not suffused by the white cloth. In the same way, great king, the bhikkhu sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind. This too, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones.

MN149 Mahāsaḷāyatanikasutta - The Great Sixfold Base

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you a discourse on the great sixfold base. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

"Bhikkhus, when one does not know and see the eye as it actually is, when one does not know and see forms as they actually are, when one does not know and see eye-consciousness as it actually is, when one does not know and see eye-contact as it actually is, when one does not know and see as it actually is the feeling felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition, then one is inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for the feeling felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.

"When one abides inflamed by lust, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future; and one's craving — which brings renewal of being, is accompanied by delight and lust, and delights in this and that — increases. One's bodily and mental troubles increase, one's bodily and mental torments increase, one's bodily and mental fevers increase, and one experiences bodily and mental suffering.

"When one does not know and see the ear as it actually is … When one does not know and see the nose as it actually is … When one does not know and see the tongue as it actually is … When one does not know and see the body as it actually is … When one does not know and see the mind as it actually is … one experiences bodily and mental suffering.

"Bhikkhus, when one knows and sees the eye as it actually is, when one knows and sees forms as they actually are, when one knows and sees eye-consciousness as it actually is, when one knows and sees eye-contact as it actually is, when one knows and sees as it actually is the feeling felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition, then one is not inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for the feeling felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.

"When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future; and one's craving — which brings renewal of being, is accompanied by delight and lust, and delights in this or that — is abandoned. One's bodily and mental troubles are abandoned, one's bodily and mental torments are abandoned, one's bodily and mental fevers are abandoned, and one experiences bodily and mental pleasure.

"The view of a person such as this is right view. His intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration. But his bodily action, his verbal action, and his livelihood have already been well purified earlier. Thus this Noble Eightfold Path comes to fulfilment in him by development.

When he develops this Noble Eightfold Path, the four foundations of mindfulness also come to fulfilment in him by development; the four right kinds of striving also come to fulfilment in him by development; the four bases for spiritual power also come to fulfilment in him by development; the five faculties also come to fulfilment in him by development; the five powers also come to fulfilment in him by development; the seven enlightenment factors also come to fulfilment in him by development.

These two things — serenity and insight — occur in him yoked evenly together. He fully understands by direct knowledge those things that should be fully understood by direct knowledge. He abandons by direct knowledge those things that should be abandoned by direct knowledge. He develops by direct knowledge those things that should be developed by direct knowledge. He realises by direct knowledge those things that should be realised by direct knowledge.

"And what things should be fully understood by direct knowledge? The answer to that is: the five aggregates affected by clinging, that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging. These are the things that should be fully understood by direct knowledge.

"And what things should be abandoned by direct knowledge? Ignorance and craving for being. These are the things that should be abandoned by direct knowledge.

"And what things should be developed by direct knowledge? Serenity and insight. These are the things that should be developed by direct knowledge.

"And what things should be realised by direct knowledge? True knowledge and deliverance. These are the things that should be realised by direct knowledge.

"When one knows and sees the ear as it actually is … These are the things that should be realised by direct knowledge. "When one knows and sees the nose as it actually is … These are the things that should be realised by direct knowledge. "When one knows and sees the tongue as it actually is … These are the things that should be realised by direct knowledge. "When one knows and sees the body as it actually is … These are the things that should be realised by direct knowledge. "When one knows and sees the mind as it actually is … These are the things that should be realised by direct knowledge."

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

AN4.170 Yuganaddhasutta - In Conjunction

On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. There the Venerable Ānanda addressed the bhikkhus:

"Friends, bhikkhus!"

"Friend," those bhikkhus replied. The Venerable Ānanda said this:

"Friends, whatever bhikkhu or bhikkhunī has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them.

What four? (1) "Here, a bhikkhu develops insight preceded by serenity. As he is developing insight preceded by serenity, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

(2) "Again, a bhikkhu develops serenity preceded by insight. As he is developing serenity preceded by insight, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

(3) "Again, a bhikkhu develops serenity and insight in conjunction. As he is developing serenity and insight in conjunction, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

(4) "Again, a bhikkhu's mind is seized by restlessness about the Dhamma. But there comes an occasion when his mind becomes internally steady, composed, unified, and concentrated. Then the path is generated in him. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

"Whatever bhikkhu or bhikkhunī, friends, has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them."

MN148 Chachakkasutta - The Six Sets of Six

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I shall reveal a holy life that is utterly perfect and pure, that is, the six sets of six. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

Synopsis "The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.

Enumeration i "‘The six internal bases should be understood.’ So it was said. And with reference to what was this said? There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base. So it was with reference to this that it was said: ‘The six internal bases should be understood.’ This is the first set of six.

ii "‘The six external bases should be understood.’ So it was said. And with reference to what was this said? There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base. So it was with reference to this that it was said: ‘The six external bases should be understood. ’ This is the second set of six.

iii "‘The six classes of consciousness should be understood. ’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; dependent on the ear and sounds, ear-consciousness arises; dependent on the nose and odours, nose-consciousness arises; dependent on the tongue and flavours, tongue-consciousness arises; dependent on the body and tangibles, body-consciousness arises; dependent on the mind and mind-objects, mind-consciousness arises. So it was with reference to this that it was said: ‘The six classes of consciousness should be understood.’ This is the third set of six.

iv "‘The six classes of contact should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact. So it was with reference to this that it was said: ‘The six classes of contact should be understood. ’ This is the fourth set of six.

v "‘The six classes of feeling should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. So it was with reference to this that it was said: ‘The six classes of feeling should be understood. ’ This is the fifth set of six.

vi "‘The six classes of craving should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving. Dependent on the ear and sounds, ear-consciousness arises … with feeling as condition there is craving. Dependent on the nose and odours, nose-consciousness arises … with feeling as condition there is craving. Dependent on the tongue and flavours, tongue-consciousness arises … with feeling as condition there is craving. Dependent on the body and tangibles, body-consciousness arises … with feeling as condition there is craving. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving. So it was with reference to this that it was said: ‘The six classes of craving should be understood.’ This is the sixth set of six.

Demonstration of not Self i "If anyone says, ‘The eye is self,’ that is not tenable. The rise and fall of the eye are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The eye is self.’ Thus the eye is not self.

"If anyone says, ‘Forms are self’The full argument of the previous paragraph is repeated for each of the remaining five terms in each set of six. The rise and fall of the forms are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘Forms are self.’ Thus the eye is not self, forms are not self.

"If anyone says, ‘Eye-consciousness is self’ The rise and fall of the eye-consciousness is discerned, and since its rise and fall is discerned, it would follow: ‘My eye-consciousness rises and falls.’ Thus eye-consciousness is not self. That is why it is not tenable for anyone to say, ‘Eye-consciousness is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self.

"If anyone says, ‘Eye-contact is self’ The rise and fall of the eye-contact is discerned, and since its rise and fall is discerned, it would follow: ‘My eye-contact rises and falls.’ That is why it is not tenable for anyone to say, ‘Eye-contact is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self.

"If anyone says, ‘Feeling is self’ The rise and fall of the feeling is discerned, and since its rise and fall is discerned, it would follow: ‘My feeling rises and falls.’ That is why it is not tenable for anyone to say, ‘Feeling is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self.

"If anyone says, ‘Craving is self’ The rise and fall of craving is discerned, and since its rise and fall is discerned, it would follow: ‘My craving rises and falls.’ That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self, craving is not self.

ii "If anyone says, ‘The ear is self,’ … If anyone says, ‘The nose is self,’ … "If anyone says, ‘The tongue is self,’ … "If anyone says, ‘The body is self,’ … "If anyone says, ‘The mind is self,’ … The rise and fall of mind is discerned, and since its rise and fall is discerned, it would follow: ‘My mind rises and falls.’ That is why it is not tenable for anyone to say, ‘Mind is self.’ Thus the mind is not self.

–20"If anyone says, ‘Mind-objects are self,’ … ‘Mind-consciousness is self,’ … ‘Mind-contact is self,’ … ‘Feeling is self,’ … … ‘Craving is self’ … That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the mind is not self, mind-objects are not self, mind-consciousness is not self, mind-contact is not self, feeling is not self, craving is not self.

The Origination of Identity "Now, bhikkhus, this is the way leading to the origination of identity. i One regards the eye thus: ‘This is mine, this I am, this is my self.’ One regards forms thus … One regards eye-consciousness thus … One regards eye-contact thus … One regards feeling thus … One regards craving thus: ‘This is mine, this I am, this is my self.’

ii–vi "One regards the ear thus: ‘This is mine, this I am, this is my self.’ … One regards the nose thus: ‘This is mine, this I am, this is my self.’ … One regards the tongue thus: ‘This is mine, this I am, this is my self.’ … One regards the body thus: ‘This is mine, this I am, this is my self.’ … One regards the mind thus: ‘This is mine, this I am, this is my self.’ One regards mind-objects thus … One regards mind-consciousness thus … One regards mind-contact thus … One regards feeling thus … One regards craving thus: ‘This is mine, this I am, this is my self.’

The Cessation of Identity "Now, bhikkhus, this is the way leading to the cessation of identity. (i) One regards the eye thus: ‘This is not mine, this I am not, this is not my self.’ One regards forms thus … One regards eye-consciousness thus … One regards eye-contact thus … One regards feeling thus … One regards craving thus: ‘This is not mine, this I am not, this is not my self.’

(ii –vi) "One regards the ear thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the nose thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the tongue thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the body thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the mind thus: ‘This is not mine, this I am not, this is not my self.’ One regards mind-objects thus … One regards mind-consciousness thus … One regards mind-contact thus … One regards feeling thus … One regards craving thus: ‘This is not mine, this I am not, this is not my self.’

The Underlying Tendencies i "Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, if one delights in it, welcomes it, and remains holding to it, then the underlying tendency to lust lies within one. When one is touched by a painful feeling, if one sorrows, grieves and laments, weeps beating one's breast and becomes distraught, then the underlying tendency to aversion lies within one. When one is touched by a neither-painful-nor-pleasant feeling, if one does not understand as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance lies within one. Bhikkhus, that one shall here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling, without abolishing the underlying tendency to aversion towards painful feeling, without extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, without abandoning ignorance and arousing true knowledge — this is impossible.

ii –vi "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises … Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant … Bhikkhus, that one should here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling … without abandoning ignorance and arousing true knowledge — this is impossible.

The Abandonment of the Underlying Tendencies i "Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, if one does not delight in it, welcome it, and remain holding to it, then the underlying tendency to lust does not lie within one. When one is touched by a painful feeling, if one does not sorrow, grieve and lament, does not weep beating one's breast and become distraught, then the underlying tendency to aversion does not lie within one. When one is touched by a neither-painful-nor-pleasant feeling, if one understands as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance does not lie within one. Bhikkhus, that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling, by abolishing the underlying tendency to aversion towards painful feeling, by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, by abandoning ignorance and arousing true knowledge — this is possible.

–30ii –vi "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises … Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant … Bhikkhus, that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling … by abandoning ignorance and arousing true knowledge — this is possible.

Liberation "Seeing thus, bhikkhus, a well-taught noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the ear … He becomes disenchanted with the nose … He becomes disenchanted with the tongue … He becomes disenchanted with the body … He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling, disenchanted with craving.

"Being disenchanted, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated, there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’"

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words. Now while this discourse was being spoken, through not clinging the minds of sixty bhikkhus were liberated from the taints.

SN12.1 Paṭiccasamuppādasutta Dependent Origination

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Blessed One said this:

"Bhikkhus, I will teach you dependent origination. Listen to that and attend closely, I will speak." –"Yes, venerable sir," those bhikkhus replied. The Blessed One said this:

"And what, bhikkhus, is dependent origination? With ignorance as condition, volitional formations come to be;

with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

"But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."

This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.

MN10 Mahāsatipaṭṭhāna Sutta - The Foundations of Mindfulness - Contemplation of Feeling (excerpt)

Contemplation of Feeling "And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant feeling, a bhikkhu understands: ‘I feel a pleasant feeling’;

When feeling a painful feeling, he understands: ‘I feel a painful feeling’;

When feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant feeling.’

When feeling a worldly pleasant feeling, he understands: ‘I feel a worldly pleasant feeling’;

When feeling an unworldly pleasant feeling, he understands: ‘I feel an unworldly pleasant feeling’;

When feeling a worldly painful feeling, he understands: ‘I feel a worldly painful feeling’;

When feeling an unworldly painful feeling, he understands: ‘I feel an unworldly painful feeling’;

When feeling a worldly neither-painful-nor-pleasant feeling, he understands: ‘I feel a worldly neither-painful-nor-pleasant feeling’;

When feeling an unworldly neither-painful-nor-pleasant feeling, he understands: ‘I feel an unworldly neither-painful-nor-pleasant feeling.’

Insight "In this way he abides contemplating feelings as feelings internally, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings both internally and externally. Or else he abides contemplating in feelings their nature of arising, or he abides contemplating in feelings their nature of vanishing, or he abides contemplating in feelings their nature of both arising and vanishing. Or else mindfulness that ‘there is feeling’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating feelings as feelings

SN12.63 Puttamaṃsūpamasutta - Son's Flesh

At Sāvatthī. "Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.

"And how, bhikkhus, should the nutriment edible food be seen? Suppose a couple, husband and wife, had taken limited provisions and were travelling through a desert. They have with them their only son, dear and beloved. Then, in the middle of the desert, their limited provisions would be used up and exhausted, while the rest of the desert remains to be crossed. The husband and wife would think: ‘Our limited provisions have been used up and exhausted, while the rest of this desert remains to be crossed. Let us kill our only son, dear and beloved, and prepare dried and spiced meat. By eating our son's flesh we can cross the rest of this desert. Let not all three of us perish!’

"Then, bhikkhus, the husband and wife would kill their only son, dear and beloved, prepare dried and spiced meat, and by eating their son's flesh they would cross the rest of the desert. While they are eating their son's flesh, they would beat their breasts and cry: ‘Where are you, our only son? Where are you, our only son?’

"What do you think, bhikkhus? Would they eat that food for amusement or for enjoyment or for the sake of physical beauty and attractiveness?"

"No, venerable sir."

"Wouldn’t they eat that food only for the sake of crossing the desert?"

"Yes, venerable sir."

"It is in such a way, bhikkhus, that I say the nutriment edible food should be seen. When the nutriment edible food is fully understood, lust for the five cords of sensual pleasure is fully understood. When lust for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble disciple might come back again to this world.

"And how, bhikkhus, should the nutriment contact be seen? Suppose there is a flayed cow. If she stands exposed to a wall, the creatures dwelling in the wall would nibble at her. If she stands exposed to a tree, the creatures dwelling in the tree would nibble at her. If she stands exposed to water, the creatures dwelling in the water would nibble at her. If she stands exposed to the open air, the creatures dwelling in the open air would nibble at her. Whatever that flayed cow stands exposed to, the creatures dwelling there would nibble at her.

"It is in such a way, bhikkhus, that I say the nutriment contact should be seen. When the nutriment contact is fully understood, the three kinds of feeling are fully understood. When the three kinds of feeling are fully understood, I say, there is nothing further that a noble disciple needs to do.

"And how, bhikkhus, should the nutriment mental volition be seen? Suppose there is a charcoal pit deeper than a man's height, filled with glowing coals without flame or smoke. A man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. Then two strong men would grab him by both arms and drag him towards the charcoal pit. The man's volition would be to get far away, his longing would be to get far away, his wish would be to get far away from the charcoal pit. For what reason? Because he knows: ‘I will fall into this charcoal pit and on that account I will meet death or deadly suffering.’

"It is in such a way, bhikkhus, that I say the nutriment mental volition should be seen. When the nutriment mental volition is fully understood, the three kinds of craving are fully understood. When the three kinds of craving are fully understood, I say, there is nothing further that a noble disciple needs to do.

"And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a criminal, and bring him before the king, saying: ‘Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.’ The king says to them: ‘Go, men, in the morning strike this man with a hundred spears.’ In the morning they strike him with a hundred spears. Then at noon the king asks: ‘Men, how's that man?’ –‘Still alive, sire.’ –‘Then go, and at noon strike him with a hundred spears.’ At noon they strike him with a hundred spears. Then in the evening the king asks: ‘Men, how's that man?’ –‘Still alive, sire.’ –‘Then go, and in the evening strike him with a hundred spears.’ In the evening they strike him with a hundred spears.

"What do you think, bhikkhus? Would that man, being struck with three hundred spears, experience pain and displeasure on that account?"

"Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that account, not to speak of three hundred spears."

"It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. When the nutriment consciousness is fully understood, name-and-form is fully understood. When name-and-form is fully understood, I say, there is nothing further that a noble disciple needs to do."

MN59 Bahuvedanīyasutta - The Many Kinds of Feeling

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then the carpenter Pañcakanga went to the venerable Udāyin, and after paying homage to him, he sat down at one side and asked him:

"Venerable sir, how many kinds of feeling have been stated by the Blessed One?"

"Three kinds of feeling have been stated by the Blessed One, householder: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These three kinds of feeling have been stated by the Blessed One."

"Not three kinds of feeling have been stated by the Blessed One, venerable Udāyin; two kinds of feeling have been stated by the Blessed One: pleasant feeling and painful feeling. This neither-painful-nor-pleasant feeling has been stated by the Blessed One as a peaceful and sublime kind of pleasure."

A second time and a third time the venerable Udāyin stated his position, and a second time and a third time the carpenter Pañcakanga stated his. But the venerable Udāyin could not convince the carpenter Pañcakanga nor could the carpenter Pañcakanga convince the venerable Udāyin.

The venerable Ānanda heard their conversation. Then he went to the Blessed One, and after paying homage to him, he sat down at one side and reported to the Blessed One the entire conversation between the venerable Udāyin and the carpenter Pañcakanga. When he had finished, the Blessed One told the venerable Ānanda:

"Ānanda, it was actually a true presentation that the carpenter Pañcakanga would not accept from Udāyin, and it was actually a true presentation that Udāyin would not accept from the carpenter Pañcakanga. I have stated two kinds of feeling in one presentation; I have stated three kinds of feeling in another presentation; I have stated five kinds of feeling in another presentation; I have stated six kinds of feeling in another presentation; I have stated eighteen kinds of feeling in another presentation; I have stated thirty-six kinds of feeling in another presentation; I have stated one hundred and eight kinds of feeling in another presentation. That is how the Dhamma has been shown by me in different presentations.

"When the Dhamma has thus been shown by me in different presentations, it may be expected of those who will not concede, allow, and accept what is well stated and well spoken by others that they will take to quarreling, brawling, and disputing, stabbing each other with verbal daggers. But it may be expected of those who concede, allow, and accept what is well stated and well spoken by others that they will live in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.

"Ānanda, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. Sounds cognizable by the ear … Odours cognizable by the nose … Flavours cognizable by the tongue … Tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure.

"Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, with the fading away as well of rapture, a bhikkhu abides in equanimity, mindful and fully aware, and still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say … And what is that other kind of pleasure? Here, Ānanda, by completely surmounting the base of nothingness, a bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

"It is possible, Ānanda, that wanderers of other sects might speak thus: ‘The recluse Gotama speaks of the cessation of perception and feeling and he describes that as pleasure. What is this, and how is this?’ Wanderers of other sects who speak thus should be told: ‘Friends, the Blessed One describes pleasure not only with reference to pleasant feeling; rather, friends, the Tathāgata describes as pleasure any kind of pleasure wherever and in whatever way it is found.’"

That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One's words.

MN137 Saḷāyatanavibhangasutta - The Analysis of the Six Sense Fields

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you an exposition of the sixfold base. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

"The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen kinds of mental exploration should be understood. The thirty-six positions of beings should be understood. Therein, by depending on this, abandon that. There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. Among the teachers of training it is he that is called the incomparable leader of persons to be tamed. This is the summary of the exposition of the sixfold base.

"‘The six internal bases should be understood.’ So it was said. And with reference to what was this said? There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base. So it was with reference to this that it was said: ‘The six internal bases should be understood.’

"‘The six external bases should be understood.’ So it was said. And with reference to what was this said? There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base. So it was with reference to this that it was said: ‘The six external bases should be understood. ’

"‘The six classes of consciousness should be understood.’ So it was said. And with reference to what was this said? There are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. So it was with reference to this that it was said: ‘The six classes of consciousness should be understood.’

"‘The six classes of contact should be understood.’ So it was said. And with reference to what was this said? There are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. So it was with reference to this that it was said: ‘The six classes of contact should be understood.’

"‘The eighteen kinds of mental exploration should be understood. ’ So it was said. And with reference to what was this said?

"On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity. On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity. Thus there are six kinds of exploration with joy, six kinds of exploration with grief, and six kinds of exploration with equanimity. So it was with reference to this that it was said: ‘The eighteen kinds of mental exploration should be understood.’

"‘The thirty-six positions of beings should be understood. ’ So it was said. And with reference to what was this said? There are six kinds of joy based on the household life and six kinds of joy based on renunciation. There are six kinds of grief based on the household life and six kinds of grief based on renunciation. There are six kinds of equanimity based on the household life and six kinds of equanimity based on renunciation.

"Herein, what are the six kinds of joy based on the household life? When one regards as a gain the gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly obtained that has passed, ceased, and changed — joy arises. Such joy as this is called joy based on the household life.

"When one regards as a gain the gain of sounds cognizable by the ear … the gain of odours cognizable by the nose … the gain of flavours cognizable by the tongue … the gain of tangibles cognizable by the body … the gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly obtained that has passed, ceased, and changed — joy arises. Such joy as this is called joy based on the household life. These are the six kinds of joy based on the household life.

"Herein, what are the six kinds of joy based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation. These are the six kinds of joy based on renunciation.

"Herein, what are the six kinds of grief based on the household life? When one regards as a non-gain the non-gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly not obtained that has passed, ceased, and changed — grief arises. Such grief as this is called grief based on the household life.

"When one regards as a non-gain the non-gain of sounds cognizable by the ear … the non-gain of odours cognizable by the nose … the non-gain of flavours cognizable by the tongue … the non-gain of tangibles cognizable by the body … the non-gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly not obtained that has passed, ceased, and changed — grief arises. Such grief as this is called grief based on the household life. These are the six kinds of grief based on the household life.

"Herein, what are the six kinds of grief based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation. These are the six kinds of grief based on renunciation.

"Herein, what are the six kinds of equanimity based on the household life? On seeing a form with the eye, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results of action and who is blind to danger. Such equanimity as this does not transcend the form; that is why it is called equanimity based on the household life.

"On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … On cognizing a mind-object with the mind, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results of action and who is blind to danger. Such equanimity as this does not transcend the mind-object; that is why it is called equanimity based on the household life. These are the six kinds of equanimity based on the household life.

"Herein, what are the six kinds of equanimity based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the form; that is why it is called equanimity based on renunciation.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the mind-object; that is why it is called equanimity based on renunciation. These are the six kinds of equanimity based on renunciation.

"So it was with reference to this that it was said: ‘The thirty-six positions of beings should be understood.’

"‘Therein, by depending on this, abandon that.’ So it was said. And with reference to what was this said?

"Here, bhikkhus, by depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of joy based on the household life. It is thus they are abandoned; it is thus they are surmounted.

By depending and relying on the six kinds of grief based on renunciation, abandon and surmount the six kinds of grief based on the household life. It is thus they are abandoned; it is thus they are surmounted.

By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of equanimity based on the household life. It is thus they are abandoned; it is thus they are surmounted.

"By depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of grief based on renunciation. It is thus they are abandoned; it is thus they are surmounted.

By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of joy based on renunciation. It is thus they are abandoned; it is thus they are surmounted.

"There is, bhikkhus, equanimity that is diversified, based on diversity; and there is equanimity that is unified, based on unity.

"And what, bhikkhus, is equanimity that is diversified, based on diversity? There is equanimity regarding forms, sounds, odours, flavours, and tangibles. This, bhikkhus, is equanimity that is diversified, based on diversity.

"And what, bhikkhus, is equanimity that is unified, based on unity? There is equanimity regarding the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. This, bhikkhus, is equanimity that is unified, based on unity.

"Here, bhikkhus, by depending and relying on equanimity that is unified, based on unity, abandon and surmount equanimity that is diversified, based on diversity. It is thus this is abandoned; it is thus this is surmounted.

"Bhikkhus, by depending and relying on non-identification, abandon and surmount equanimity that is unified, based on unity. It is thus this is abandoned; it is thus this is surmounted.

"So it was in reference to this that it was said: ‘Therein, by depending on this, abandon that.’

"‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’ So it was said. And with reference to what was this said?

"Here, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher's Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the first foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

"Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teacher's Dispensation. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher's Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction, and he is not dissatisfied and feels no dissatisfaction; remaining free from both satisfaction and dissatisfaction, he dwells in equanimity, mindful, and fully aware. This, bhikkhus, is called the second foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

"Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher's Dispensation. With that the Tathāgata is satisfied and feels satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the third foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

"So it was with reference to this that it was said: ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’

"‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’ So it was said. And with reference to what was this said?

"Guided by the elephant tamer, bhikkhus, the elephant to be tamed goes in one direction — east, west, north, or south. Guided by the horse tamer, bhikkhus, the horse to be tamed goes in one direction — east, west, north, or south. Guided by the ox tamer, bhikkhus, the ox to be tamed goes in one direction — east, west, north, or south.

"Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in eight directions.

"Possessed of material form, he sees forms: this is the first direction. Not perceiving forms internally, he sees forms externally: this is the second direction. He is resolved only upon the beautiful: this is the third direction. With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ he enters upon and abides in the base of infinite space: this is the fourth direction. By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ he enters upon and abides in the base of infinite consciousness: this is the fifth direction. By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ he enters upon and abides in the base of nothingness: this is the sixth direction. By completely surmounting the base of nothingness, he enters upon and abides in the base of neither-perception-nor-non-perception: this is the seventh direction. By completely surmounting the base of neither-perception-nor-non-perception, he enters upon and abides in the cessation of perception and feeling: this is the eighth direction.

"Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in these eight directions.

"So it was with reference to this that it was said: ‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’"

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

Next