61 (1) Desire
“Bhikkhus, there are these eight kinds of persons found existing in the world. What eight?
(1) “Here, when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain.1761 Nevertheless, he fails to acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is called a bhikkhu desirous of gain [294] who rouses himself, strives, and makes an effort to acquire gain, but not getting it, sorrows and laments: he has fallen away from the good Dhamma.
(2) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma.
(3) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, sorrows and laments: he has fallen away from the good Dhamma.
(4) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma.
(5) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, [295] he fails to acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma.
(6) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma.
(7) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma.
(8) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma.
“These are the eight kinds of persons found existing in the world.” [296]
62 (2) Able
(1) “Bhikkhus, possessing six qualities, a bhikkhu is able [to benefit] both himself and others.1762 What six?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings;1763 (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (v) he is a good speaker with a good delivery, gifted with speech that is polished, clear, articulate, expressive of the meaning; (vi) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these six qualities, a bhikkhu is able [to benefit] both himself and others.
(2) “Possessing five qualities, a bhikkhu is able [to benefit] both himself and others. What five?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned; (ii) he investigates the meaning of the teachings he has retained in mind; (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (iv) he is a good speaker with a good delivery … expressive of the meaning; (v) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these five qualities, a bhikkhu is able [to benefit] both himself and others.
(3) “Possessing four qualities, a bhikkhu is able [to benefit] himself but not others. What four?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned; [297] (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery, nor is he gifted with speech that is polished, clear, articulate, expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] himself but not others.
(4) “Possessing four qualities, a bhikkhu is able [to benefit] others but not himself. What four?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (iii) Still, he is a good speaker with a good delivery … expressive of the meaning; and (iv) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] others but not himself.
(5) “Possessing three qualities, a bhikkhu is able [to benefit] himself but not others. What three?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned, (ii) he investigates the meaning of the teachings he has retained in mind, and (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery … [298] … expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] himself but not others.
(6) “Possessing three qualities, a bhikkhu is able [to benefit] others but not himself. What three?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, but (i) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (ii) Still, he is a good speaker with a good delivery … expressive of the meaning; and (iii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] others but not himself.
(7) “Possessing two qualities, a bhikkhu is able [to benefit] himself but not others. What two?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, and he is not capable of retaining in mind the teachings he has learned. However, (i) he investigates the meaning of the teachings he has retained in mind, and (ii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery … expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] himself but not others.
(8) “Possessing two qualities, a bhikkhu is able [to benefit] others but not himself. What two?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings; he is not capable of retaining in mind the teachings he has learned; he does not investigate the meaning of the teachings he has retained in mind; [299] and he does not understand the meaning and the Dhamma and practice in accordance with the Dhamma. But (i) he is a good speaker with a good delivery … expressive of the meaning; and (ii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] others but not himself.”
63 (3) In Brief
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute.”
“It is in just this way that some hollow men here make requests of me, but when the Dhamma has been explained, they think only of following me around.”1764
“Bhante, let the Blessed One teach me the Dhamma in brief. Let the Fortunate One teach me the Dhamma in brief. Perhaps I might come to understand the meaning of the Blessed One’s statement; perhaps I might become an heir of the Blessed One’s statement.”
“In that case, bhikkhu, you should train yourself thus: ‘My mind will be firm and well settled internally. Arisen bad unwholesome states will not obsess my mind.’ Thus should you train yourself.
(1) “When, bhikkhu, your mind is firm and well settled internally, and arisen bad unwholesome states do not obsess your mind, then you should train yourself thus: [300] ‘I will develop and cultivate the liberation of the mind by loving-kindness, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.1765
(2)–(4) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will develop and cultivate the liberation of the mind by compassion … the liberation of the mind by altruistic joy … the liberation of the mind by equanimity, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.
“When this concentration has been developed and cultivated1766 by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
(5) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination [301] only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
(6)–(8) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
“When, bhikkhu, this concentration has been developed and well developed by you in this way, then wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease.”
Having received such an exhortation from the Blessed One, that bhikkhu rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.1767 Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. [302] He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And that bhikkhu became one of the arahants.
64 (4) Gayā
On one occasion the Blessed One was dwelling at Gayā on Gayāsīsa. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
(1) “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, I perceived only a light, but I did not see forms.1768
(2) “It occurred to me, bhikkhus: ‘If I should perceive a light and also see forms, in such a case this knowledge and vision of mine would become even more purified.’1769 So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and also saw forms. Yet I did not associate with those deities, converse with them, and engage in a discussion with them.
(3) “It occurred to me, bhikkhus: ‘If I perceive a light and see forms, and also associate with those deities, converse with them, and engage in a discussion with them, in such a case this knowledge and vision of mine would become even more purified.’ So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and I also associated with those deities, conversed with them, and engaged in a discussion with them. Yet I did not know about those deities: ‘These deities are from this or that order of devas.’ [303]
(4) “It occurred to me, bhikkhus: ‘If I perceive a light and see forms, and associate with those deities, converse with them, and engage in a discussion with them, and also know about those deities: ‘These deities are from this or that order of devas,’ in such a case this knowledge and vision of mine would become even more purified.’ So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and associated with those deities, conversed with them, and engaged in a discussion with them, and I also knew about those deities: ‘These deities are from this or that order of devas.’ Yet I did not know of those deities: ‘After passing away here these deities were reborn there as a result of this kamma.’
(5) “… and I also knew about those deities: ‘After passing away here these deities were reborn there as a result of this kamma.’ Yet I did not know of those deities: ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain.’
(6) “… and I also knew about those deities: ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain.’ Yet I did not know of those deities: ‘As a result of this kamma, these deities have a life span of such length.’
(7) “… and I also knew about those deities: ‘As a result of this kamma, these deities have a life span of such length.’ Yet I did not know whether or not I had previously lived together with those deities.
(8) “It occurred to me, bhikkhus: ‘If (i) I perceive a light and (ii) see forms; and (iii) I associate with those deities, converse with them, and engage in a discussion with them [304]; and (iv) know about those deities: ‘These deities are from this or that order of devas’; and (v) ‘After passing away here, these deities were reborn there as a result of this kamma’; and (vi) ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain’; and (vii) ‘As a result of this kamma, these deities have a life span of such length’; and (viii) also know whether or not I had previously lived together with those deities, in such a case this knowledge and vision of mine would become even more purified.’
“So on a later occasion, as I was dwelling heedful, ardent, and resolute: (i) I perceived a light and (ii) saw forms; and (iii) I associated with those deities, conversed with them, and engaged in a discussion with them; and (iv) I also knew about those deities: ‘These deities are from this or that order of devas’; and (v) ‘After passing away here, these deities were reborn there as a result of this kamma’; and (vi) ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain’; and (vii) ‘As a result of this kamma, these deities have a life span of such length’; and (viii) I also knew whether or not I had previously lived together with those deities.1770
“So long, bhikkhus, as my knowledge and vision about the devas with its eight facets was not well purified, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when my knowledge and vision about the devas with its eight facets was well purified, then I [305] claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
65 (5) Overcoming
“Bhikkhus, there are these eight bases of overcoming.1771 What eight?
(1) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.1772
(2) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.1773
(3) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.1774
(4) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.
(5) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.1775
(6) “One not percipient of forms internally sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming. [306]
(7) “One not percipient of forms internally sees forms externally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.
(8) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.
“These, bhikkhus, are the eight bases of overcoming.”
66 (6) Emancipations
“Bhikkhus, there are these eight emancipations.1776 What eight?
(1) “One possessing form sees forms. This is the first emancipation.1777
(2) “One not percipient of forms internally sees forms externally. This is the second emancipation.1778
(3) “One is focused only on ‘beautiful.’ This is the third emancipation.1779
(4) “With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ one enters and dwells in the base of the infinity of space. This is the fourth emancipation.
(5) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ one enters and dwells in the base of the infinity of consciousness. This is the fifth emancipation.
(6) “By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ one enters and dwells in the base of nothingness. This is the sixth emancipation.
(7) “By completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh emancipation.
(8)“By completely surmounting the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling.1780 This is the eighth emancipation.
“These, bhikkhus, are the eight emancipations.” [307]
67 (7) Declarations (1)
“Bhikkhus, there are these eight ignoble declarations.1781 What eight? (1) Saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has cognized what one has not cognized; (5) saying that one has not seen what one has actually seen; (6) saying that one has not heard what one has actually heard; (7) saying that one has not sensed what one has actually sensed; (8) saying that one has not cognized what one has actually cognized. These are the eight ignoble declarations.”
68 (8) Declarations (2)
“Bhikkhus, there are these eight noble declarations.1782 What eight? (1) Saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not cognized what one has not cognized; (5) saying that one has seen what one has actually seen; (6) saying that one has heard what one has actually heard; (7) saying that one has sensed what one has actually sensed; (8) saying that one has cognized what one has actually cognized. These are the eight noble declarations.”
69 (9) Assemblies1783
“Bhikkhus, there are these eight assemblies. What eight? An assembly of khattiyas, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the devas [ruled by] the four great kings, an assembly of the Tāvatiṃsa devas, an assembly of Māra, an assembly of Brahmā.
(1) “Now I recall, bhikkhus, approaching an assembly consisting of many hundreds of khattiyas. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’1784 [308]
(2)–(8) “Then I recall, bhikkhus, approaching an assembly consisting of many hundreds of brahmins … an assembly consisting of many hundreds of householders … an assembly consisting of many hundreds of ascetics … an assembly consisting of many hundreds of the devas [ruled by] the four great kings … an assembly consisting of many hundreds of the Tāvatiṃsa devas … an assembly consisting of many hundreds under Māra … an assembly consisting of many hundreds under Brahmā. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’
“These, bhikkhus, are the eight assemblies.”
70 (10) Earthquakes1785
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. When he had walked for alms in Vesālī, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “Take a sitting cloth, Ānanda. Let us go to the Cāpāla Shrine for the day’s dwelling.”
“Yes, Bhante,” the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. The Blessed One then went to the Cāpāla Shrine, sat down on the seat that was prepared for him, and said to the Venerable Ānanda: [309]
“Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sārandada Shrine, delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathāgata, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them. If he so wished, the Tathāgata could live on for an eon or for the remainder of an eon.”1786
But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint. He did not request the Blessed One: “Bhante, let the Blessed One live on for an eon! Let the Fortunate One live on for an eon, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.” For his mind was obsessed by Māra.1787
A second time … A third time the Blessed One addressed the Venerable Ānanda: “Delightful is Vesālī … Delightful is the Udena Shrine … delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for psychic potency … and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathāgata, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them. If he so wished, the Tathāgata could live on for an eon or for the remainder of an eon.”
But again, though the Venerable Ānanda [310] was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint…. For his mind was obsessed by Māra.
Then the Blessed One addressed the Venerable Ānanda: “You may go, Ānanda, at your own convenience.”
“Yes, Bhante,” the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and sat down at the foot of a tree not far from the Blessed One.
Then, not long after the Venerable Ānanda had left, Māra the Evil One said to the Blessed One: “Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time, Bhante, for the Blessed One’s final nibbāna! These words were uttered, Bhante, by the Blessed One:1788 ‘I will not attain final nibbāna, Evil One, until there are bhikkhu disciples of mine who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher’s teaching and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma.’1789 Now at present the Blessed One has bhikkhu disciples who are competent … and who can teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time for the Blessed One’s final nibbāna!
“And these words were uttered, Bhante, by the Blessed One: ‘I will not attain final nibbāna, Evil One, until there are bhikkhunī disciples of mine who are competent … until there are male lay disciples of mine [311] who are competent … until there are female lay disciples of mine who are competent … and teach the antidotal Dhamma.’ Now at present the Blessed One has bhikkhunī disciples … male lay disciples … female lay disciples who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time for the Blessed One’s final nibbāna!
“And these words were uttered, Bhante, by the Blessed One: ‘I will not attain final nibbāna, Evil One, until this spiritual life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.’ That spiritual life of the Blessed One has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time, Bhante, for the Blessed One’s final nibbāna!”
[The Blessed One said:] “Be at ease, Evil One. It won’t be long before the Tathāgata’s final nibbāna takes place. Three months from now the Tathāgata will attain final nibbāna.”
Then the Blessed One, at the Cāpāla Shrine, mindful and clearly comprehending, let go his vital force.1790 And when the Blessed One had let go his vital force, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.
Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: [312]
“Comparing the incomparable and continued existence,
the sage let go the force of existence.
Rejoicing internally, concentrated,
he broke his own existence like a coat of armor.”1791
Then it occurred to the Venerable Ānanda: “This earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What is the cause and condition for a powerful earthquake?”
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Bhante, this earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What, Bhante, is the cause and condition for a powerful earthquake?”
“Ānanda, there are these eight causes and conditions for a powerful earthquake. What eight?
(1) “Ānanda, this great earth is established upon water; the water rests upon wind; the wind blows in space. There comes a time, Ānanda, when strong winds blow and shake the water. The water, being shaken, shakes the earth. This is the first cause and condition for a powerful earthquake.
(2) “Again, there is an ascetic or brahmin who possesses psychic potency and has attained mastery of mind, or a deity who is very powerful and mighty. He has developed a limited perception of earth and a measureless perception of water. He makes this earth shake, shudder, and tremble.1792 This is the second cause and condition for a powerful earthquake.
(3) “Again, when the bodhisatta passes away from the Tusita order and, mindful and clearly comprehending, enters his mother’s womb, this [313] earth shakes, shudders, and trembles. This is the third cause and condition for a powerful earthquake.
(4) “Again, when the bodhisatta, mindful and clearly comprehending, emerges from his mother’s womb, this earth shakes, shudders, and trembles. This is the fourth cause and condition for a powerful earthquake.
(5) “Again, when the Tathāgata awakens to the unsurpassed perfect enlightenment, this earth shakes, shudders, and trembles. This is the fifth cause and condition for a powerful earthquake.
(6) “Again, when the Tathāgata sets in motion the unsurpassed wheel of the Dhamma, this earth shakes, shudders, and trembles. This is the sixth cause and condition for a powerful earthquake.
(7) “Again, when the Tathāgata, mindful and clearly comprehending, lets go his vital force, this earth shakes, shudders, and trembles. This is the seventh cause and condition for a powerful earthquake.
(8) “Again, when the Tathāgata attains final nibbāna by the nibbāna element without residue remaining, this earth shakes, shudders, and trembles. This is the eighth cause and condition for a powerful earthquake.
“These are the eight causes and conditions for a powerful earthquake.” [314]
1761 Mp: “For gaining the four requisities,” that is, robes, almsfood, dwellings, and medicines.
1762 Alaṃ attano alaṃ paresaṃ. I add the phrase in brackets on the basis of Mp, which says: “Able [to benefit] himself and able [to benefit] others: capable, fit, equipped in practicing for the welfare of himself and of others” (attano ca paresañca hitapaṭipattiyaṃ samattho pariyatto anucchaviko).
1763 Khippanisanti ca hoti kusalesu dhammesu. Mp. “He takes up quickly, which means that when such subjects as the aggregates, elements, and sense bases are being taught, he understands them quickly” (khippaṃ upadhāreti, khandhadhātu-āyatanādīsu kathiyamānesu te dhamme khippaṃ jānāti).
1764 Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññanti. Mp: “It is said that although an exhortation was given [to him], this bhikkhu remained heedless. Having heard the Dhamma, he just hung around but did not want to strive. Therefore the Blessed One rebuked him. But since the bhikkhu had the supporting conditions for arahantship, the Buddha exhorted him with the words [below], ‘Thus should you train yourself.’”
1765 Mp: “This is the meaning: ‘When, bhikkhu, you have developed this fundamental concentration of loving-kindness in such a way, you should not be satisfied merely with this much, but you should attain four and five jhānas [in the fivefold jhāna scheme] in regard to other meditation objects. Thus you should develop it according to the method “with thought and examination” and so forth.’” While, in the jhāna scheme of the Nikāyas, the transition from the first to the second jhāna is marked by the simultaneous elimination of thought (vitakka) and examination (vicāra), other texts distinguish samādhi as threefold: as with thought and examination, without thought but with examination, and without thought and examination (see DN 33.1.10, III 219,19–20; MN 128.31, III 162,13–16; SN 43:3, IV 360,11–13). This middle stage of samādhi gave rise, in the Abhidhamma, to a fivefold scheme of jhānas that inserts, after the first jhāna, a second jhāna that is without thought but with examination. This scheme then renumbers the second, third, and fourth jhānas of the fourfold scheme as the third, fourth, and fifth jhānas to obtain a fivefold scheme. The samādhi with rapture (sappītika) includes the first and second jhānas (of the fourfold scheme); that without rapture (nippītika) includes the third and fourth jhānas. The samādhi with comfort (sātasahagata) is the third jhāna, and the samādhi with equanimity (upekkhāsahagata) the fourth jhāna.
1766 I read with Ee bahulīkato, as against Ce and Be subhāvito.
1767 This sentence is not in Ce, apparently omitted by oversight.
1768 Obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. Mp glosses obhāsaṃ as the “light of the knowledge of the divine eye” (dibbacakkhuñāṇobhāsaṃ).
1769 Mp: “Here, knowledge and vision (ñāṇadassana) is the divine eye (dibbacakkhubhūtaṃ).”
1770 Mp associates these eight facets respectively with the following eight kinds of higher knowledge: (1) the knowledge of the divine eye, (2) the knowledge of spiritual potency, (3) the knowledge encompassing the minds of others, (4) the knowledge of how beings fare in accordance with their kamma, (5) the knowledge of the future, (6) the knowledge of the present, (7) the knowledge of the past, and (8) the knowledge of past lives. Mp continues: “These are the eight knowledges that have come down in the text. But this sutta should be explained by conjoining these with the insight knowledges, the four path knowledges, the four fruition knowledges, the four reviewing knowledges, the four analytical knowledges, and the six knowledges unique to a Buddha.”
1771 Abhibhāyatanāni. From the descriptions both in the text and commentary, it seems that the “bases of overcoming” are actually approaches to the kasiṇas, described in detail in Vism, chaps. 4 and 5. Mp: “The abhibhāyatanāni are causes of overcoming (abhibhavanakāraṇāni). What do they overcome? The adverse qualities and the objects. For they overcome the adverse qualities opposed to them (paṭipakkhabhāvena paccanīkadhamme) and, through a person’s superior knowledge, [they overcome] the objects (puggalassa ñāṇuttariyatāya ārammaṇāni).”
1772 Mp: “Percipient of forms internally (ajjhattaṃ rūpasaññī): This refers to the internal form used for the preliminary work. For someone does the preliminary work [of meditation] on a blue form, such as the head hairs, the bile, or the irises. Doing the preliminary work on a yellow form, he uses bodily fat, the skin, or the surfaces of the hands and feet, or a yellow area in the eyes. Doing the preliminary work on a red form, he uses flesh, blood, the tongue, or a red area in the eyes. Doing the preliminary work on a white form, he uses bones, teeth, nails, or the whites of the eyes. These are not perfectly blue, yellow, red, or white, but impure. [He] sees forms externally (eko bahiddhā rūpāni passati): When the preliminary work has thus occurred internally, but the mark appears externally, he is said to be ‘one percipient of forms internally [who] sees forms externally,’ that is, his preliminary work is done internally but absorption (jhāna) occurs externally. Having overcome them (tāni abhibhuyya): As a person with good digestion who has obtained a mere spoonful of food collects it together, thinking, ‘What is there to eat here?’ and uses limited ability, so a person whose knowledge is emerging, one of clear knowledge, thinks: ‘What is there to attain in regard to a limited object? This isn’t troublesome for me.’ Having overcome those forms, he enters an attainment, and with the arising of the mark he reaches absorption. He is percipient thus (evaṃsaññī hoti): He is percipient with the perception of reflective attention (ābhoga) and with the perception of the jhāna. ‘I know, I see’ (jānāmi passāmi): By this, his reflective attention is spoken of; for that occurs after he has emerged from the attainment, not in the attainment itself. The perception of overcoming (abhibhavanasaññā) exists in the attainment, but the perception of reflective attention (ābhogasaññā) occurs after he has emerged from the attainment.”
1773 Mp: “As a hungry person who has obtained ample food does not see that meal as large but thinks: ‘Give me seconds and thirds. What will this do for me?’ so a person whose knowledge is emerging, one of clear knowledge, thinks: ‘What is there to attain here? This isn’t a measureless object. It isn’t troublesome for me to obtain one-pointedness of mind.’ Having overcome [those forms], he enters an attainment, and with the arising of the mark he reaches absorption.”
1774 Mp: “One not percipient of forms internally sees forms externally (ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati): This describes one for whom the preliminary work and the mark have arisen externally. Thus both by way of the preliminary work and by way of absorption, he is called one who is not percipient of forms internally [but] sees forms externally.”
1775 Mp: “From the fifth base of overcoming on, he shows their thorough purification. For these bases are stated by way of purified colors (visuddhavaṇṇavasen’eva).” The colored bases of overcoming are illustrated by similes below at 10:29, as well as at DN 16.3.29–32, II 110–11.
1776 The word vimokkha is used here in a specific and limited sense and does not imply irreversible liberation of the mind from all defilements; this latter is usually indicated by akuppā cetovimutti or cetovimutti paññāvimutti. Mp: “In what sense are they emancipations? In the sense of releasing (adhimuccanaṭṭhena). In what sense releasing? In the sense of thoroughly freeing from adverse qualities, and in the sense of thoroughly freeing through delight in the object. What is meant is [the mind’s] occurrence on the object without constraint, free from worry, like a child sleeping on his father’s lap, his body completely relaxed. This second meaning [regarding the object] does not apply to the last emancipation, but only to the others [for in the last emancipation there is no object of perception].”
1777 Rūpī rūpāni passati. Mp: “Here, ‘form’ is the jhāna with a form object, which has arisen by way of a blue kasiṇa, etc., based on something internal such as head hairs, etc. One who gains this [jhāna] is said to possess form. One might also see forms with the eye of jhāna externally, such as a blue kasiṇa, etc. What is indicated by this are the four form-sphere jhānas in the case of a person who has attained jhāna through the kasiṇas with an internal or external basis.”
1778 One not percipient of forms internally sees forms externally (ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati). Mp: “One who is not percipient of forms internally is one who does not attain form-sphere jhānas based on his own head hairs, etc. What is shown by this are the form-sphere jhānas of one who attains jhāna externally, having done the preliminary work externally.”
1779 Subhant’eva adhimutto hoti. Mp: “By this what is shown are jhānas based on extremely purified color kasiṇas, such as blue, etc.” Mp points out that Paṭis, a canonical exegetical treatise, defines the emancipation on the beautiful as the four immeasurable states (loving-kindness, compassion, altruistic joy, and equanimity); see Paṭis II 39,14–26. It seems that the first emancipation comprises the first two bases of overcoming; the second, the second two bases of overcoming; and the third, the remaining four bases of overcoming.
1780 On the cessation of perception and feeling (saññāvedayitanirodha), see MN 43.25, I 296,5–23; MN 44.16–21, 301,30–302,27; SN 41.6, IV 293–95; Vism 702–9, Ppn 23.16–52.
1781 Obtained by combining the four of 4:250 and the four of 4:252.
1782 Obtained by combining the four of 4:251 and the four of 4:253.
1783 Also at DN 16.3.21–23, II 109–10.
1784 This passage, which shows the Buddha as a master of bodily transformations, seems to have proto-Mahāyānistic features. Mp comments: “Whether the others are white, black, or brown, the Teacher is golden-colored. But this is stated with reference to shape. And the shape alone is perceived by them. It is not the case that the Blessed One becomes like a foreigner or like one wearing pearl earrings; he sits there in the form of a Buddha. But they see him as having the same shape as themselves. Some speak with a broken voice, some with a cackling voice, some with the voice of a crow, but the Teacher always has the voice of Brahmā. This is stated with reference to the language. For if the Teacher is sitting in a king’s seat, they think, ‘The king speaks sweetly today.’ When the Blessed One departs after speaking, and they see the [real] king arrive, they wonder: ‘Who was that?’… Even though they investigate, they do not know. Then why does the Buddha teach the Dhamma to them if they do not know? To plant impressions (vāsanatthāya). For when the Dhamma is heard even in such a way, it becomes a condition for the future. Thus he teaches out of consideration for the future.”
1785 The portion of this sutta as far as the verse is also at SN 51:10, V 258–63. The entire sutta is at DN 16.3.1–20, II 102–9.
1786 Kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Mp glosses kappa, “eon,” as āyukappa, “the life eon,” the full normal life span of human beings at a particular time, presently a hundred years. Kappāvasesa, “the remainder of the eon,” is explained as a little more than the normal life span of a hundred years. Mp mentions the view of an elder named Mahāsīva, who held that the Buddha could live on for the rest of the cosmic eon, but Mp cites the old commentary as holding that the “life eon” alone is intended (idameva aṭṭhakathāya niyāmitaṃ). Nevertheless, nowhere else in the Nikāyas is kappa used in the sense of a normal human life span, and there seems no compelling reason to ascribe to the word as used here a meaning different from the usual one, that is, a cosmic eon.
1787 Yathā taṃ Mārena pariyuṭṭhitacitto. Mp: “As any worldling would not be able to pick up a hint, so Ānanda was unable to pick it up. For Māra can obsess the mind of anyone who has not entirely abandoned the twelve cognitive inversions (vipallāsa; see 4:49), and Ānanda [being only a stream-enterer] still had four of them. [Mp-ṭ: The inversions of perception and thought that take the unattractive as attractive and the painful as pleasurable.] Māra obsessed his mind by displaying a frightful sight. On seeing this, the elder failed to pick up the clear hint given him by the Buddha.”
1788 Interestingly, in the Nikāyas no such conversation between the Buddha and Māra is recorded as having taken place earlier in the Buddha’s life. It is referred to only in this sutta and its parallels at DN 16.3.7–8, II 104–6, and SN 51:10, V 260,29–262,11.
1789 The expression pattayogakkhemā, “attained to security from bondage,” is in all three editions of AN but is absent from some (but not all) editions of the text’s parallels in DN and SN mentioned in the preceding note. Since the phrase normally denotes the attainment of arahantship, it seems out of place in a description of the lay disciples. Mp comments on all the other expressions here but this, which suggests it was not present in the version available to the commentator.
Mp glosses sappāṭihāriyaṃ dhammaṃ desenti with “they teach the Dhamma so that it is emancipating” (yāva niyyānikaṃ katvā dhammaṃ desessanti). Mp-ṭ elaborates: “They explain the Dhamma in such a way that the doctrines of others are demolished and their own doctrine is established; thus, by citing reasons, it brings attainment of the goal [to be] achieved” (yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetūdāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti). My reason for translating sappāṭihāriya as “antidotal” is explained on p. 1673, note 586.
1790 Āyusaṅkhāraṃ ossaji. Mp: “Having thoroughly set up mindfulness, having limited it by knowledge, he discarded, abandoned, his vital force. The Blessed One did not relinquish his vital force in the way one drops a clod of earth with one’s hand, but he resolved, ‘I will enter fruition attainment for only three more months but not beyond that.’”
1791 The verse is difficult, especially the first couplet. It is commented on identically by Spk III 254–55, Sv II 557–58, Mp IV 153–54, and Ud-a 329–30. The commentaries offer two interpretations, one taking tulaṃ and atulaṃ as opposites, the other taking tulaṃ as the short present participle (= tulento) and atulaṃ and sambhavaṃ as the opposites. I adopt the second interpretation. For a fuller discussion of the verse, see CDB 1941–44, note 255.
1792 Ce and Ee have kampeti, saṅkampeti, sampakampeti. Be adds a fourth verb, sampavedheti, which might be rendered “makes [it] shudder.” Just below, non-causative counterparts of the three verbs occur in Ce and Ee: kampati, saṅkampati, sampakampati. Be has a fourth, sampavedhati.