6.
The Chapter on Discussions
1.
The Discourse on Nutriment
232. At Sāvatthī. "I will teach you, monks, the nutriment and non-nutriment for the five mental hindrances and the seven factors of enlightenment; listen to that. And what, monks, is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire? There is, monks, the sign of the beautiful. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire.
"And what, monks, is the nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger? There is, monks, the sign of aversion. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger.
"And what, monks, is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor? There is, monks, discontent, weariness, yawning, drowsiness after a meal, and sluggishness of mind. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor.
"And what, monks, is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse? There is, monks, non-appeasement of mind. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse.
"And what, monks, is the nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt? There are, monks, mental states that are grounds for sceptical doubt. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness? There are, monks, mental states that are grounds for the enlightenment factor of mindfulness. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena? There are, monks, wholesome and unwholesome mental states, blameable and unblameable mental states, inferior and superior mental states, mental states with dark and bright counterparts. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy? There is, monks, the element of instigation, the element of persistence, the element of exertion. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture? There are, monks, mental states that are the basis for the enlightenment factor of rapture. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity? There is, monks, tranquillity of body, tranquillity of consciousness. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration? There is, monks, the sign of serenity, the sign of non-distraction. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity? There are, monks, mental states that are the basis for the enlightenment factor of equanimity. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity.
"And what, monks, is the non-nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire? There is, monks, the sign of foulness. Frequently giving wise attention to them - this is the non-nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire.
"And what, monks, is the non-nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger? There is, monks, the liberation of mind through friendliness. Frequently giving wise attention to them - this is the non-nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger.
"And what, monks, is the non-nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor? There is, monks, the element of instigation, the element of persistence, the element of exertion. Frequently giving wise attention to them - this is the non-nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor.
"And what, monks, is the non-nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse? There is, monks, appeasement of mind. Frequently giving wise attention to them - this is the non-nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse.
"And what, monks, is the non-nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt? There are, monks, wholesome and unwholesome mental states, blameable and unblameable mental states, inferior and superior mental states, mental states with dark and bright counterparts. Frequently giving wise attention to them - this is the non-nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness? There are, monks, mental states that are grounds for the enlightenment factor of mindfulness. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena? There are, monks, wholesome and unwholesome mental states, blameable and unblameable mental states, inferior and superior mental states, mental states with dark and bright counterparts. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy? There is, monks, the element of instigation, the element of persistence, the element of exertion. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture? There are, monks, mental states that are the basis for the enlightenment factor of rapture. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity? There is, monks, tranquillity of body, tranquillity of consciousness. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration? There is, monks, the sign of serenity, the sign of non-distraction. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration.
"And what, monks, is the non-nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity? There are, monks, mental states that are the basis for the enlightenment factor of equanimity. Therein, frequent inattention - this is the non-nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity." The first.
2.
The Discourse on the Method
233. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Then those monks had this thought: "It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?"
Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, they sat down to one side. To those monks seated to one side, the heterodox wandering ascetics said this:
"The ascetic Gotama, friends, teaches the Teaching thus to his disciples: 'Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' We too, friends, teach the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say - regarding teaching the Teaching or regarding instruction?"
Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One." Then those monks, having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Sāvatthī for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?' Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, the heterodox wandering ascetics said this to us:
'The ascetic Gotama, friends, teaches the Teaching thus to his disciples: "Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are." We too, friends, teach the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say - regarding teaching the Teaching or regarding instruction?"
"Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'"
"Monks, heterodox wandering ascetics who speak thus should be told thus - 'But is there, friend, a method by which method the five mental hindrances become ten, and the seven factors of enlightenment become fourteen?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. "I do not see anyone, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here."
"And what, monks, is the method by which method the five mental hindrances become ten? Whatever, monks, is sensual desire internally, that too is a mental hindrance; whatever is sensual desire externally, that too is a mental hindrance. 'The mental hindrance of sensual desire' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is anger internally, that too is a mental hindrance; whatever is anger externally, that too is a mental hindrance. 'The mental hindrance of anger' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is sloth, that too is a mental hindrance; whatever is torpor, that too is a mental hindrance. 'The mental hindrance of sloth and torpor' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is restlessness, that too is a mental hindrance; whatever is remorse, that too is a mental hindrance. 'The mental hindrance of restlessness and remorse' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is sceptical doubt regarding internal phenomena, that too is a mental hindrance; whatever is sceptical doubt regarding external phenomena, that too is a mental hindrance. 'The mental hindrance of sceptical doubt' - thus indeed this goes into the recitation. By this method too, that becomes twofold. This, monks, is the method by which method the five mental hindrances become ten.
"And what, monks, is the method by which method the seven factors of enlightenment become fourteen? Whatever, monks, is mindfulness regarding internal phenomena, that too is the enlightenment factor of mindfulness; whatever is mindfulness regarding external phenomena, that too is the enlightenment factor of mindfulness. 'The enlightenment factor of mindfulness' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, one investigates with wisdom regarding internal phenomena, examines, and commits to thorough inquiry, that too is the enlightenment factor of investigation of phenomena; whatever one investigates with wisdom regarding external phenomena, examines, and commits to thorough inquiry, that too is the enlightenment factor of investigation of phenomena. 'The enlightenment factor of investigation of phenomena' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is bodily energy, that too is the enlightenment factor of energy; whatever is mental energy, that too is the enlightenment factor of energy. 'Enlightenment factor of energy' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is rapture with applied and sustained thought, that too is the enlightenment factor of rapture; whatever is rapture without applied and sustained thought, that too is the enlightenment factor of rapture. 'Enlightenment factor of rapture' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is tranquillity of body, that too is the enlightenment factor of tranquillity; whatever is tranquillity of consciousness, that too is the enlightenment factor of tranquillity. 'Enlightenment factor of tranquillity' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is concentration with applied and sustained thought, that too is the enlightenment factor of concentration; whatever is concentration without applied and sustained thought, that too is the enlightenment factor of concentration. 'Enlightenment factor of concentration' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is equanimity regarding internal phenomena, that too is the enlightenment factor of equanimity; whatever is equanimity regarding external phenomena, that too is the enlightenment factor of equanimity. 'Enlightenment factor of equanimity' - thus indeed this goes into the recitation. By this method too, that becomes twofold. This, monks, is the method by which method the seven factors of enlightenment become fourteen." The second.
3.
The Discourse on Fire
234. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood.
"Monks, heterodox wandering ascetics who speak thus should be told thus - 'At the time, friend, when the mind is sluggish, for which factors of enlightenment is it not the right time for development, and for which factors of enlightenment is it the right time for development? And at the time, friend, when the mind is agitated, for which factors of enlightenment is it not the right time for development, and for which factors of enlightenment is it the right time for development?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain.
"I do not see anyone, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here.
"At the time, monks, when the mind is sluggish, it is not the right time for the development of the enlightenment factor of tranquillity, it is not the right time for the development of the enlightenment factor of concentration, it is not the right time for the development of the enlightenment factor of equanimity. What is the reason for this? Monks, a sluggish mind is difficult to arouse by these mental states.
"Just as, monks, a man might wish to kindle a small fire. If he were to throw in wet grass, throw in wet cow-dung, throw in wet wood, blow on it with water-laden air, and scatter dust over it; would that man be able to kindle a small fire?" "No, Venerable Sir."
"Just so, monks, at the time when the mind is sluggish, it is not the right time for the development of the enlightenment factor of tranquillity, it is not the right time for the development of the enlightenment factor of concentration, it is not the right time for the development of the enlightenment factor of equanimity. What is the reason for this? Monks, a sluggish mind is difficult to arouse by these mental states.
"But at the time, monks, when the mind is sluggish, it is the right time for the development of the enlightenment factor of investigation of phenomena, it is the right time for the development of the enlightenment factor of energy, it is the right time for the development of the enlightenment factor of rapture. What is the reason for this? Monks, a sluggish mind is easy to arouse by these mental states.
"Just as, monks, a man might wish to kindle a small fire. If he were to throw in dry grass, throw in dry cow-dung, throw in dry wood, blow on it with his mouth, and not scatter dust over it; would that man be able to kindle a small fire?" "Yes, venerable sir."
"Just so, monks, at the time when the mind is sluggish, it is the right time for the development of the enlightenment factor of investigation of phenomena, it is the right time for the development of the enlightenment factor of energy, it is the right time for the development of the enlightenment factor of rapture. What is the reason for this? Monks, a sluggish mind is easy to arouse by these mental states.
"At the time, monks, when the mind is agitated, it is not the right time for the development of the enlightenment factor of investigation of phenomena, it is not the right time for the development of the enlightenment factor of energy, it is not the right time for the development of the enlightenment factor of rapture. What is the reason for this? Monks, an agitated mind is difficult to calm by these mental states.
"Just as, monks, a man might wish to extinguish a great mass of fire. He might throw in dry grass there, might throw in dry cow-dung, might throw in dry wood, might give it breath from his mouth, and might not scatter dust over it; is that man able to extinguish that great mass of fire?" "No, Venerable Sir."
"Just so, monks, at the time when the mind is agitated, it is not the right time for the development of the enlightenment factor of investigation of phenomena, it is not the right time for the development of the enlightenment factor of energy, it is not the right time for the development of the enlightenment factor of rapture. What is the reason for this? Monks, an agitated mind is difficult to calm by these mental states.
"But at the time, monks, when the mind is agitated, it is the right time for the development of the enlightenment factor of tranquillity, it is the right time for the development of the enlightenment factor of concentration, it is the right time for the development of the enlightenment factor of equanimity. What is the reason for this? An agitated mind, monks, is easy to calm with these mental states.
"Just as, monks, a man might wish to extinguish a great mass of fire. If he were to throw in wet grass, throw in wet cow-dung, throw in wet wood, blow on it with water-laden air, and scatter dust over it; is that man able to extinguish that great mass of fire?" "Yes, venerable sir."
"Just so, monks, at the time when the mind is agitated, it is the right time for the development of the enlightenment factor of tranquillity, it is the right time for the development of the enlightenment factor of concentration, it is the right time for the development of the enlightenment factor of equanimity. What is the reason for this? An agitated mind, monks, is easy to calm with these mental states. But mindfulness, monks, I say is useful everywhere." The third.
4.
The Discourse on Accompanied by Friendliness
235. On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Haliddavasana. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Haliddavasana for almsfood. Then those monks had this thought: "It is still very early to walk for almsfood in Haliddavasana. What if we were to approach the park of the heterodox wandering ascetics?"
Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, they sat down to one side. To those monks seated to one side, the heterodox wandering ascetics said this:
"The ascetic Gotama, friends, teaches the Teaching thus to his disciples: 'Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, dwell having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. Dwell having pervaded one direction with a mind accompanied by compassion, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by compassion, extensive, exalted, limitless, without enmity, without ill-will. Dwell having pervaded one direction with a mind accompanied by altruistic joy, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by altruistic joy, extensive, exalted, limitless, without enmity, without ill-will. Dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.'
We too, friends, teach the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, dwell having pervaded one direction with a mind accompanied by friendliness, etc. with a mind accompanied by compassion... with a mind accompanied by altruistic joy... dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say - regarding teaching the Teaching or regarding instruction?"
Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One." Then those monks, having walked for almsfood in Haliddavasana, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Haliddavasana for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Haliddavasana. What if we were to approach the park of the heterodox wandering ascetics?'"
"Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, those heterodox wandering ascetics said this to us -
"The ascetic Gotama, friends, teaches the Teaching thus to his disciples: 'Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, dwell having pervaded one direction with a mind accompanied by friendliness... etc. with a mind accompanied by compassion... with a mind accompanied by altruistic joy... dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.'
We too, friends, teach the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, dwell having pervaded one direction with a mind accompanied by friendliness, etc. with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say, regarding teaching the Teaching or regarding instruction?"
Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'
"Monks, heterodox wandering ascetics who speak thus should be told thus - 'How, friend, is the liberation of mind through friendliness developed, what is its destination, what is its highest, what is its fruit, what is its final goal? How, friend, is the liberation of mind through compassion developed, what is its destination, what is its highest, what is its fruit, what is its final goal? How, friend, is the liberation of mind through altruistic joy developed, what is its destination, what is its highest, what is its fruit, what is its final goal? How, friend, is the liberation of mind through equanimity developed, what is its destination, what is its highest, what is its fruit, what is its final goal?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. "I do not see anyone, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here."
"And how, monks, is the liberation of mind through friendliness developed, what is its destination, what is its highest, what is its fruit, what is its final goal? Here, monks, a monk develops the enlightenment factor of mindfulness accompanied by friendliness, etc. He develops the enlightenment factor of equanimity accompanied by friendliness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. If he wishes 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive. If he wishes 'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive. If he wishes 'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive. If he wishes 'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive. If he wishes 'May I, having avoided both the non-repulsive and the repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware, or else he enters and dwells in the beautiful deliverance. I say the liberation of mind through friendliness has beauty as its highest, monks, for a monk with wisdom here who has not penetrated to a further liberation.
"And how, monks, is the liberation of mind through compassion developed, what is its destination, what is its highest, what is its fruit, what is its final goal? Here, monks, a monk develops the enlightenment factor of mindfulness accompanied by compassion, etc. He develops the enlightenment factor of equanimity accompanied by compassion, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. If he wishes 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive, etc. If he wishes 'May I, having avoided both the non-repulsive and the repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware. Or else, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite', he enters and dwells in the plane of infinite space. I say the liberation of mind through compassion has the plane of infinite space as its highest, monks, for a monk with wisdom here who has not penetrated to a further liberation.
"And how, monks, is the liberation of mind through altruistic joy developed, what is its destination, what is its highest, what is its fruit, what is its final goal? Here, monks, a monk develops the enlightenment factor of mindfulness accompanied by altruistic joy, etc. He develops the enlightenment factor of equanimity accompanied by altruistic joy, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. If he wishes 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive, etc. If he wishes 'May I, having avoided both the non-repulsive and the repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware. Or else, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite', he enters and dwells in the plane of infinite consciousness. I say the liberation of mind through altruistic joy has the plane of infinite consciousness as its highest, monks, for a monk with wisdom here who has not penetrated to a further liberation.
"And how, monks, is the liberation of mind through equanimity developed, what is its destination, what is its highest, what is its fruit, what is its final goal? Here, monks, a monk develops the enlightenment factor of mindfulness accompanied by equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, etc. He develops the enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. If he wishes 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive. If he wishes 'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive. If he wishes 'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive. If he wishes 'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive. If he wishes 'May I, having avoided both the non-repulsive and the repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware. Or else, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing', he enters and dwells in the plane of nothingness. I say the liberation of mind through equanimity has the plane of nothingness as its highest, monks, for a monk with wisdom here who has not penetrated to a further liberation." The fourth.
5.
The Discourse to Saṅgārava
236. At Sāvatthī. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One -
"What, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied? But what, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have not been studied for a long time come to mind, how much more those that have been studied?"
"At the time, brahmin, when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not know and does not see one's own welfare as it really is, at that time one does not know and does not see the welfare of others as it really is, at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water mixed with lac or turmeric or indigo or crimson. There a man with eyes, reviewing his own facial reflection, would not know and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water heated by fire, boiling, producing hot steam. There a man with eyes, reviewing his own facial reflection, would not know and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not know and does not see one's own welfare as it really is, the welfare of others at that time etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water covered over with moss and aquatic plants. There a man with eyes, reviewing his own facial reflection, would not know and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when he dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water stirred by the wind, agitated, swaying, producing waves. There a man with eyes, reviewing his own facial reflection, would not know and would not see it as it really is. Just so, brahmin, at the time when he dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water turbid, stirred up, become muddy, placed in darkness. There a man with eyes, reviewing his own facial reflection, would not know and would not see it as it really is. Just so, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not know and see as it really is his own welfare, nor the welfare of others at that time he does not know and see as it really is, nor the welfare of both at that time he does not know and see as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. This, brahmin, is the cause, this is the condition, whereby sometimes even sacred verses long rehearsed do not come to mind, how much less those not rehearsed.
"But at the time, brahmin, when he does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust, and he understands as it really is the escape from arisen sensual lust, at that time he knows and sees as it really is his own welfare, at that time he knows and sees as it really is the welfare of others, at that time he knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water unmixed with lac or turmeric or indigo or crimson. There a man with eyes, reviewing his own facial reflection, would know and see as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust, and he understands as it really is the escape from arisen sensual lust, etc.
"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by anger, nor overcome by anger, and he understands as it really is the escape from arisen anger, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not heated by fire, not boiling, not producing hot water, there a man with eyes, reviewing his own facial reflection, would know and see as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by anger, nor overcome by anger, and he understands as it really is the escape from arisen anger, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by sloth and torpor, nor overcome by sloth and torpor, and he understands as it really is the escape from arisen sloth and torpor, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not covered over by moss and aquatic plants. There a man with eyes, reviewing his own facial reflection, would know and see as it really is. Just so, brahmin, at the time when one does not dwell with a mind pervaded by sloth and torpor, not overcome by sloth and torpor, and understands as it really is the escape from arisen sloth and torpor, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when one does not dwell with a mind pervaded by restlessness and remorse, not overcome by restlessness and remorse, and understands as it really is the escape from arisen restlessness and remorse, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not stirred by the wind, not agitated, not swaying, not producing waves. There a man with eyes, reviewing his own facial reflection, would know and see as it really is. Just so, brahmin, at the time when one does not dwell with a mind pervaded by restlessness and remorse, not overcome by restlessness and remorse, and understands as it really is the escape from arisen restlessness and remorse, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when one does not dwell with a mind pervaded by sceptical doubt, not overcome by sceptical doubt, and understands as it really is the escape from arisen sceptical doubt, at that time one knows and sees as it really is one's own welfare, at that time one knows and sees as it really is the welfare of others; at that time one knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water clear, bright, undisturbed, placed in the light. There a man with eyes, reviewing his own facial reflection, would know and see as it really is. Just so, brahmin, at the time when one does not dwell with a mind pervaded by sceptical doubt, not overcome by sceptical doubt, and understands as it really is the escape from arisen sceptical doubt, at that time one knows and sees as it really is one's own welfare, at that time one knows and sees as it really is the welfare of others, at that time one knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed. This, brahmin, is the cause, this is the condition, whereby sometimes even sacred verses not recited for a long time come to mind, how much more those that have been recited.
"These seven factors of enlightenment, brahmin, are without obstruction, without hindrance, are not impurities of the mind; when developed and cultivated, they lead to the realisation of the fruit of true knowledge and liberation. Which seven? The enlightenment factor of mindfulness, brahmin, is without obstruction, without hindrance, is not an impurity of the mind; when developed and cultivated, it leads to the realisation of the fruit of true knowledge and liberation. Etc. The enlightenment factor of equanimity, brahmin, is without obstruction, without hindrance, is not an impurity of the mind; when developed and cultivated, it leads to the realisation of the fruit of true knowledge and liberation. These, brahmin, are the seven factors of enlightenment which are without obstruction, without hindrance, are not impurities of the mind; when developed and cultivated, they lead to the realisation of the fruit of true knowledge and liberation." When this was said, the brahmin Saṅgārava said this to the Blessed One - "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.
6.
The Discourse on Fearlessness
237. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Prince Abhaya approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Prince Abhaya said this to the Blessed One - "Pūraṇa Kassapa, venerable sir, says thus - 'There is no cause, there is no condition for not knowing, for not seeing. Without cause, without condition, there is not knowing, not seeing. There is no cause, there is no condition for knowledge, for vision. Without cause, without condition, there is knowledge, vision.' What does the Blessed One say about this?" "There is, prince, a cause, there is a condition for not knowing, for not seeing. With cause, with condition, there is not knowing, not seeing. There is, prince, a cause, there is a condition for knowledge, for vision. With cause, with condition, there is knowledge, vision."
"But what, venerable sir, is the cause, what is the condition for not knowing, for not seeing? How is there with cause, with condition, not knowing, not seeing?" "At the time, prince, when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not know, does not see as it really is the escape from arisen sensual lust - this too, prince, is the cause, this is the condition for not knowing, for not seeing. Thus too with cause, with condition, there is not knowing, not seeing.
"Furthermore, prince, at the time when one dwells with a mind pervaded by anger, overcome by anger... etc. pervaded by sloth and torpor... pervaded by restlessness and remorse... one dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and does not know, does not see as it really is the escape from arisen sceptical doubt - this too, prince, is the cause, this is the condition for not knowing, for not seeing. Thus too with cause, with condition, there is not knowing, not seeing."
"What is the name of this exposition of the Teaching, venerable sir?" "These are called mental hindrances, prince." "Truly, Blessed One, they are mental hindrances; truly, Fortunate One, they are mental hindrances! Even overcome by just one mental hindrance, venerable sir, one would not know, would not see as it really is, what then to say of the five mental hindrances?
"But what, venerable sir, is the cause, what is the condition for knowledge and vision? How is there knowledge and vision with cause, with condition?" "Here, prince, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He, with a mind developed through the enlightenment factor of mindfulness, knows and sees as it really is - this too, prince, is the cause, this is the condition for knowledge and vision. Thus too with cause, with condition, there is knowledge and vision.
"Furthermore, prince, a monk... etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He, with a mind developed through the enlightenment factor of equanimity, knows and sees as it really is - this too, prince, is the cause, this is the condition for knowledge and vision. Thus with cause, with condition, there is knowledge and vision."
"What is the name of this exposition of the Teaching, venerable sir?" "These, prince, are called the factors of enlightenment." "Truly, Blessed One, they are factors of enlightenment; truly, Fortunate One, they are factors of enlightenment! Even possessed of just one factor of enlightenment, venerable sir, one would know and see as it really is, what then to say of seven factors of enlightenment? Whatever bodily fatigue and mental fatigue I had while climbing Vulture's Peak mountain, venerable sir, that has been calmed, and the Teaching has been fully realised by me." The sixth.
The Discussion Chapter is the sixth.
Its summary:
Abhaya asked a question, on Vulture's Peak mountain.