151 (1) Faculties
“Bhikkhus, there are these four faculties. What four? The faculty of faith, the faculty of energy, the faculty of mindfulness, and the faculty of concentration. These are the four faculties.”837
152 (2) Faith
“Bhikkhus, there are these four powers. What four? The power of faith, the power of energy, the power of mindfulness, and the power of concentration. These are the four powers.” [142]
153 (3) Wisdom
“Bhikkhus, there are these four powers. What four? The power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers.”
154 (4) Mindfulness
“Bhikkhus, there are these four powers. What four? The power of mindfulness, the power of concentration, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers.”
155 (5) Reflection
“Bhikkhus, there are these four powers. What four? The power of reflection, the power of development, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers.”
156 (6) Eon
“Bhikkhus, there are these four incalculable divisions of an eon.838 What four?
(1) “The time during which an eon dissolves, which cannot easily be calculated as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’839
(2) “The time during which an eon remains in a state of dissolution, which cannot easily be calculated as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’
(3) “The time during which an eon evolves, which cannot easily be calculated as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’
(4) “The time during which an eon remains in a state of evolution, which cannot easily be calculated as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’
“These, bhikkhus, are the four incalculable divisions of an eon.”
157 (7) Illness
“Bhikkhus, there are these two kinds of illness. Which two? [143] Bodily illness and mental illness. People are found who can claim to enjoy bodily health for one, two, three, four, and five years; for ten, twenty, thirty, forty, and fifty years; and even for a hundred years and more. But apart from those whose taints have been destroyed, it is hard to find people in the world who can claim to enjoy mental health even for a moment.
“There are, bhikkhus, these four illnesses incurred by a monk. What four? (1) Here, a bhikkhu has strong desires, undergoes distress, and is not content with any kind of robe, almsfood, lodging, or medicines and provisions for the sick.840 (2) Because he has strong desires, undergoes distress, and is not content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick, he submits to evil desire for recognition and for gain, honor, and praise. (3) He arouses himself, strives, and makes an effort to obtain recognition and gain, honor, and praise. (4) He cunningly approaches families, cunningly sits down, cunningly speaks on the Dhamma, and cunningly holds in his excrement and urine.841 These are the four illnesses incurred by a monk.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will not have strong desires or undergo distress, and we will not be discontent with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. We will not submit to evil desires for recognition and for gain, honor, and praise. We will not arouse ourselves, strive, and make an effort to obtain recognition and gain, honor, and praise. We will patiently endure cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; we will bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality.’ It is in this way, bhikkhus, that you should train yourselves.”
158 (8) Decline
There the Venerable Sāriputta addressed the bhikkhus: “Friends, [144] bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, any bhikkhu or bhikkhunī who observes four things inwardly can come to the conclusion: ‘I am declining in wholesome qualities. This is called decline by the Blessed One.’ What four? An abundance of lust, an abundance of hatred, an abundance of delusion, and his wisdom eye does not tread in the deep matters of what is possible and impossible.842 Any bhikkhu or bhikkhunī who observes these four things inwardly can come to the conclusion: ‘I am declining in wholesome qualities. This is called decline by the Blessed One.’
“Friends, any bhikkhu or bhikkhunī who observes four things inwardly can come to the conclusion: ‘I am not declining in wholesome qualities. This is called non-decline by the Blessed One.’ What four? The diminishing of lust, the diminishing of hatred, the diminishing of delusion, and his wisdom eye treads in the deep matters of what is possible and impossible. Any bhikkhu or bhikkhunī who observes these four things inwardly can come to the conclusion: ‘I am not declining in wholesome qualities. This is called non-decline by the Blessed One.’”
159 (9) The Bhikkhunī
On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then a certain bhikkhunī addressed a man thus: ‘Come, good man, approach Master Ānanda and pay homage to him in my name with your head at his feet. Then say: ‘Bhante, the bhikkhunī so-and-so is sick, afflicted, gravely ill. She pays homage to Master Ānanda with her head at his feet.’ Then say: ‘It would be good, Bhante, if, out of compassion, Master Ānanda would come to visit that bhikkhunī in the bhikkhunīs’ quarters.’”
“Yes, noble lady,” that man replied. He then approached the Venerable Ānanda, [145] paid homage to him, sat down to one side, and delivered his message. The Venerable Ānanda consented by silence.
Then the Venerable Ānanda dressed, took his bowl and robe, and went to the bhikkhunīs’ quarters. When that bhikkhunī saw the Venerable Ānanda coming in the distance, she covered herself from the head down and lay down on her bed.843 Then the Venerable Ānanda approached that bhikkhunī, sat down in the appointed seat, and said to her:
“Sister, this body has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned. This body has originated from craving; in dependence on craving, craving is to be abandoned. This body has originated from conceit; in dependence on conceit, conceit is to be abandoned. This body has originated from sexual intercourse, but in regard to sexual intercourse the Blessed One has declared the demolition of the bridge.844
(1) “When it was said: ‘This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned,’ for what reason was this said? Here, sister, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.’ Some time later, in dependence upon nutriment, he abandons nutriment.845 When it was said: ‘This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned,’ it is because of this that this was said.
(2) “When it was said: ‘This body has originated from craving; in dependence on craving, craving is to be abandoned,’ for what [146] reason was this said? Here, sister, a bhikkhu hears: ‘The bhikkhu named so-and-so, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.’ He thinks: ‘When will I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it?’ Some time later, in dependence upon craving, he abandons craving. When it was said: ‘This body has originated from craving; in dependence on craving, craving is to be abandoned,’ it was because of this that this was said.
(3) “When it was said: ‘This body has originated from conceit; in dependence on conceit, conceit is to be abandoned.’ With reference to what was this said? Here, sister, a bhikkhu hears: ‘The bhikkhu named so-and-so, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.’ He thinks: ‘That venerable one, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Why, so can I!’ Some time later, in dependence upon conceit, he abandons conceit. When it was said: ‘This body has originated from conceit; in dependence on conceit, conceit is to be abandoned,’ it was because of this that this was said.
(4) “This body, sister, has originated from sexual intercourse, but in regard to sexual intercourse the Blessed One has declared the demolition of the bridge.”846
Then that bhikkhunī got up from her bed, arranged her upper robe over one shoulder, and having prostrated herself with her head at the Venerable Ānanda’s feet, she said to the Venerable Ānanda: “Bhante, I have committed a transgression in that I so foolishly, stupidly, and unskillfully behaved as I did. Bhante, may Master Ānanda accept my transgression seen as a transgression for the sake of future restraint.”
“Surely, sister, you have committed a transgression in that you so foolishly, stupidly, and unskillfully behaved as you did. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One’s discipline that one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.” [147]
160 (10) A Fortunate One847
“Bhikkhus, while the Fortunate One or the Fortunate One’s discipline remains in the world, this is 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.
“And who, bhikkhus, is the Fortunate One? Here, the Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. This is the Fortunate One.
“And what is the Fortunate One’s discipline? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure spiritual life. This is the Fortunate One’s discipline. Thus while the Fortunate One or the Fortunate One’s discipline remains in the world, this is 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.
“There are, bhikkhus, these four things that lead to the decline and disappearance of the good Dhamma. What four?
(1) “Here, the bhikkhus learn discourses that have been badly acquired, with badly set down words and phrases.848 When the words and phrases are badly set down, the meaning is badly interpreted. This is the first thing that leads to the decline and disappearance of the good Dhamma.
(2) “Again, the bhikkhus are difficult to correct and possess qualities that make them difficult to correct. They are impatient and do not accept instruction respectfully. This is the second thing that leads to the decline and disappearance of the good Dhamma.
(3) “Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, do not respectfully teach the discourses to others. When they have passed away, the discourses are cut off at the root, left without anyone to preserve them. This is the third thing that leads to the decline and disappearance of the good Dhamma.
(4) “Again, the elder bhikkhus are luxurious [148] and lax, leaders in backsliding, discarding the duty of solitude; they do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the decline and disappearance of the good Dhamma.
“These are the four things that lead to the decline and disappearance of the good Dhamma.
“There are, bhikkhus, these four [other] things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What four?
(1) “Here, the bhikkhus learn discourses that have been well acquired, with well set down words and phrases. When the words and phrases are well set down, the meaning is well interpreted. This is the first thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.
(2) “Again, the bhikkhus are easy to correct and possess qualities that make them easy to correct. They are patient and accept instruction respectfully. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.
(3) “Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, respectfully teach the discourses to others. When they have passed away, the discourses are not cut off at the root for there are those who preserve them. This is the third thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.
(4) “Again, the elder bhikkhus are not luxurious and lax, but they discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, do not become luxurious and lax, but they discard backsliding and take the lead in solitude; they, too, arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. [149]
“These, bhikkhus, are the four things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma.”
837 The usual list of faculties (indriya) and powers (bala) is fivefold, with wisdom (paññā) as the fifth. For definitions of the five faculties, see SN 48:9–10. For the five powers, see 5:14.
838 Cattāri kappassa asaṅkheyyānī. Despite the word “incalculable” (Ce and Ee asaṅkheyya; Be asaṅkhyeyya), the length of this period is finite. For similes illustrating the length of an eon—said to be too difficult to express in numbers—see SN 15:5–6, II 181–82. And for the number of eons that have “elapsed and gone by,” see SN 15:7–8, II 182–84.
839 Mp explains that there are three ways the dissolution of an eon takes place: by water, fire, and wind. When the eon is destroyed by fire, it is consumed up to the devas of streaming radiance. When it is destroyed by water, it is dissolved up to the devas of refulgent glory. When it is destroyed by wind, it disintegrates up to the devas of great fruit.
840 Mp: “He is not content with the four requisites by way of the three kinds of contentment.” See p. 1600, note 55.
841 Mp says the word “cunningly” (saṅkhāya, lit. “having calculated”) indicates that he tries to make a false impression on families (for the purpose of receiving offerings). The last phrase is perhaps similar in nuance to a well-known English slang expression.
842 Ee reads here: gambhīresu … ṭhānaṭṭhānesu, which might be translated “various deep matters.” It could be that ṭhānaṭṭhānesu was the more original reading, which was altered to ṭhānāṭṭhānesu under the influence of this more common expression. But since Mp comments as if the latter were the reading, it is clear that ṭhānāṭṭhānesu goes back at least to the age of the commentator. At MN 115.12–19, III 64–67, the Buddha explains how a bhikkhu is “skilled in what is possible and impossible” (ṭhānāṭhānakusalo).
843 It is puzzling that Ānanda goes unaccompanied to visit the bhikkhunī. Almost always when a bhikkhu goes to visit a layperson, even a male, he brings another monk along. In a Chinese parallel of this sutta, SĀ 564 (T II 148a13–148c10), as Ānanda approaches, the bhikkhunī sees him in the distance and exposes her body. When Ānanda sees her exposed, he restrains his senses and turns away. The nun then feels ashamed and puts on her clothes. She offers Ānanda a seat, pays homage to him, and sits down to one side. Apart from this circumstantial difference, Ānanda’s discourse in the Chinese version is almost exactly as in the Pāli version.
844 Setughāto vutto bhagavatā. Mp: “The demolition of the bridge (setughātaṃ): the demolition of the state and the demolition of its condition (padaghātaṃ paccayaghātaṃ).” The expression is also in 3:74. See p. 1660, note 497.
845 Mp: “Based on the present nutriment of edible food, using it carefully, he abandons the nutriment consisting in past kamma; but the craving for present edible food should be abandoned.”
846 The Chinese version reads: “Sister, by not indulging it, one abandons and severs sexual desire, the connecting bridge (
).” It seems that setughāto must have been an idiom meaning that any connection with a particular state should be destroyed. Mp says that when Ānanda reached the end of the discourse, the bhikkhunī’s passion for him had vanished.
847 Sugata. Lit., “Well-Gone.” One of the most common epithets of the Buddha, occasionally also used for arahant disciples.
848 Bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi. See 2:20. I follow Brahmāli’s suggestion that suttantaṃ here has an implicitly plural sense; for other examples, see Vin III 159,12, and Vin IV 344,21.