11 (1) Cordiality (1)
“Bhikkhus, there are these six principles of cordiality.1261 What six?
(1) “Here, a bhikkhu maintains bodily acts of loving-kindness toward his fellow monks both openly and privately. This is a principle of cordiality.
(2) “Again, a bhikkhu maintains verbal acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality.
(3) “Again, a bhikkhu maintains mental acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality. [289]
(4) “Again, a bhikkhu shares without reservation1262 any righteous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in common with his virtuous fellow monks. This, too, is a principle of cordiality.
(5) “Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This, too, is a principle of cordiality.
(6) “Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it, to the complete destruction of suffering. This, too, is a principle of cordiality.
“These, bhikkhus, are the six principles of cordiality.”
12 (2) Cordiality (2)
“Bhikkhus, there are these six principles of cordiality that create affection and respect and conduce to cohesiveness, non-dispute, concord, and unity. What six?
(1) “Here, a bhikkhu maintains bodily acts of loving-kindness toward his fellow monks both openly and privately. This is a principle of cordiality that creates affection and respect and conduces to cohesiveness, non-dispute, concord, and unity.
(2) “Again, a bhikkhu maintains verbal acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect….
(3) “Again, a bhikkhu maintains mental acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect….
(4) “Again, a bhikkhu shares without reservation any righteous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in common [290] with his virtuous fellow monks. This, too, is a principle of cordiality that creates affection and respect….
(5) “Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This, too, is a principle of cordiality that creates affection and respect….
(6) “Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it, to the complete destruction of suffering. This, too, is a principle of cordiality that creates affection and respect….
“These, bhikkhus, are the six principles of cordiality that create affection and respect and conduce to cohesiveness, to non-dispute, to concord, and to unity.”
13 (3) Escape
“Bhikkhus, there are these six elements of escape.1263 What six?
(1) “Here, a bhikkhu might say thus: ‘I have developed and cultivated the liberation of the mind by loving-kindness, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet ill will still obsesses my mind.’ He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by loving-kindness, make it one’s vehicle and basis, carry it out, consolidate it, and properly undertake it, yet [291] ill will could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from ill will, namely, the liberation of the mind by loving-kindness.’
(2) “Then, a bhikkhu might say thus: ‘I have developed and cultivated the liberation of the mind by compassion, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet the thought of harming still obsesses my mind.’ He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by compassion, make it one’s vehicle and basis, carry it out, consolidate it, and properly undertake it, yet the thought of harming could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from the thought of harming, namely, the liberation of the mind by compassion.’
(3) “Then, a bhikkhu might say thus: ‘I have developed and cultivated the liberation of the mind by altruistic joy, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet discontent still obsesses my mind.’1264 He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by altruistic joy, make it one’s vehicle and basis, carry it out, consolidate it, and properly undertake it, yet discontent could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from discontent, namely, the liberation of the mind by altruistic joy.’
(4) “Then, a bhikkhu might say thus: ‘I have developed and cultivated the liberation of the mind by equanimity, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet lust still obsesses my mind.’ He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by equanimity, make it one’s vehicle and basis, carry it out, consolidate it, and properly undertake it, [292] yet lust could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from lust, namely, the liberation of the mind by equanimity.’1265
(5) “Then, a bhikkhu might say thus: ‘I have developed and cultivated the markless liberation of the mind,1266 made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet my consciousness still follows after marks.’1267 He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the markless liberation of the mind, make it one’s vehicle and basis, carry it out, consolidate it, and properly undertake it, yet one’s consciousness could still follow after marks. There is no such possibility. For this, friend, is the escape from all marks, namely, the markless liberation of the mind.’
(6) “Then, a bhikkhu might say: ‘I have discarded [the notion] “I am,” and I do not regard [anything as] “This I am,” yet the dart of doubt and bewilderment still obsesses my mind.’ He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that when [the notion] “I am” has been discarded, and one does not regard [anything as] “This I am,” the dart of doubt and bewilderment could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, the uprooting of the conceit “I am.”’1268
“These, bhikkhus, are the six elements of escape.”
14 (4) A Good Death
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus [293] replied. The Venerable Sāriputta said this:
“Friends, a bhikkhu passes his time1269 in such a way that he does not have a good death.1270 And how does a bhikkhu pass his time in such a way that he does not have a good death?
“Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work;1271 (2) he delights in talk, takes delight in talk, is devoted to delight in talk; (3) he delights in sleep, takes delight in sleep, is devoted to delight in sleep; (4) he delights in company, takes delight in company, is devoted to delight in company; (5) he delights in bonding, takes delight in bonding, is devoted to delight in bonding; (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation.1272 When a bhikkhu passes his time in such a way he does not have a good death. This is called a bhikkhu who delights in personal existence,1273 who has not abandoned personal existence to completely make an end of suffering.
“Friends, a bhikkhu passes his time in such a way that he has a good death. And how does a bhikkhu pass his time in such a way that he has a good death?
“Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work; (2) he does not delight in talk, does not take delight in talk, is not devoted to delight in talk; (3) he does not delight in sleep, does not take delight in sleep, is not devoted to delight in sleep; (4) he does not delight in company, does not take delight in company, is not devoted to delight in company; (5) he does not delight in bonding, does not take delight in bonding, is not devoted to delight in bonding; (6) he does not delight in proliferation, does not take delight in proliferation, is not devoted to delight in proliferation. When a bhikkhu [294] passes his time in such a way he has a good death. This is called a bhikkhu who delights in nibbāna, who has abandoned personal existence to completely make an end of suffering.”
The creature1274 devoted to proliferation,
who is delighted with proliferation,
has failed to attain nibbāna,
the unsurpassed security from bondage.
But one who has abandoned proliferation,
who finds delight in non-proliferation,
has attained nibbāna,
the unsurpassed security from bondage.
15 (5) Regret
There the Venerable Sāriputta addressed the bhikkhus….
“Friends, a bhikkhu passes his time in such a way that he dies with regret. And how does a bhikkhu pass his time in such a way that he dies with regret?
“Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work … [as in 6:14] … (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation. When a bhikkhu passes his time in such a way he dies with regret. This is called a bhikkhu who delights in personal existence, who has not abandoned personal existence to completely make an end of suffering.
“Friends, a bhikkhu passes his time in such a way that he dies without regret. And how does a bhikkhu pass his time in such a way that he dies without regret?
“Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work … [295] … (6) does not delight in proliferation, does not take delight in proliferation, is not devoted to delight in proliferation. When a bhikkhu passes his time in such a way he dies without regret. This is called a bhikkhu who delights in nibbāna, who has abandoned personal existence to completely make an end of suffering.”
[The verses are identical with those of 6:14.]
16 (6) Nakula
On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove. Now on that occasion the householder Nakulapitā was sick, afflicted, gravely ill. Then the housewife Nakulamātā said this to him: “Do not die full of concern,1275 householder. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.1276
(1) “It may be, householder, that you think thus: ‘After I’m gone, Nakulamātā won’t be able to support our children and maintain the household.’ But you should not look at the matter in this way. I am skilled at weaving cotton and knitting wool. After you are gone, I’ll be able to support the children [296] and maintain the household. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.
(2) “It may be, householder, that you think thus: ‘After I’m gone, Nakulamātā will take another husband.’1277 But you should not look at the matter in this way. You know, householder, and so do I, that for the last sixteen years we have led the layperson’s celibate life.1278 Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.
(3) “It may be, householder, that you think thus: ‘After I’m gone, Nakulamātā won’t want to see the Blessed One and the Saṅgha of bhikkhus.’ But you should not look at the matter in this way. After you are gone, householder, I will be even keener to see the Blessed One and the Saṅgha of bhikkhus. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.
(4) “It may be, householder, that you think thus: ‘Nakulamātā does not fulfill virtuous behavior.’1279 But you should not look at the matter in this way. I am one of the Blessed One’s white-robed female lay disciples who fulfill virtuous behavior. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove. They can go and ask him. Therefore, householder, do not die full of concern. [297] To die full of concern is painful. To die full of concern has been criticized by the Blessed One.
(5) “It may be, householder, that you think thus: ‘Nakulamātā does not obtain internal serenity of mind.’ But you should not look at the matter in this way. I am one of the Blessed One’s white-robed female lay disciples who obtain internal serenity of mind. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.
(6) “It may be, householder, that you think thus: ‘Nakulamātā has not attained a foothold, a firm stand, assurance in this Dhamma and discipline;1280 she has not crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher’s teaching.’ But you should not look at the matter in this way. I am one of the Blessed One’s white-robed female lay disciples who have attained a foothold, a firm stand, assurance in this Dhamma and discipline; I am one of those who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher’s teaching. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One.”
Then, while the householder Nakulapitā [298] was being exhorted in this way by the housewife Nakulamātā, his ailment subsided on the spot. Nakulapitā recovered from that illness, and that is how his illness was abandoned.
Then, not long after he had recovered, the householder Nakulapitā, leaning on a staff, approached the Blessed One. He paid homage to the Blessed One and sat down to one side. The Blessed One then said to him:
“It is truly your good fortune and gain, householder, that the housewife Nakulamātā has compassion for you, desires your good, and exhorts and instructs you. Nakulamātā is one of my white-robed female lay disciples who fulfill virtuous behavior. She is one of my white-robed female lay disciples who obtain internal serenity of mind. She is one of my white-robed female lay disciples who have attained a foothold, a firm stand, assurance in this Dhamma and discipline, who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher’s teaching. It is truly your good fortune and gain, householder, that the housewife Nakulamātā has compassion for you, desires your good, and exhorts and instructs you.”
17 (7) Wholesome
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the evening, the Blessed One emerged from seclusion and went to the meeting hall, where he sat down in the seat that was prepared. In the evening, the Venerable Sāriputta, too, emerged from seclusion and went to the meeting hall, where [299] he paid homage to the Blessed One and sat down to one side. The Venerable Mahāmoggallāna … the Venerable Mahākassapa … the Venerable Mahākaccāyana … the Venerable Mahākoṭṭhita … the Venerable Mahācunda … the Venerable Mahākappina … the Venerable Anuruddha … the Venerable Revata … the Venerable Ānanda, too, emerged from seclusion and went to the meeting hall, where he paid homage to the Blessed One and sat down to one side.
Then, having passed most of the night sitting, the Blessed One got up from his seat and entered his dwelling. Soon after the Blessed One had left, those venerable ones, too, got up from their seats and went to their own dwellings. But those bhikkhus who were newly ordained, who had not long gone forth and had just recently come to this Dhamma and discipline, slept, snoring away until sunrise. With the divine eye, which is purified and surpasses the human, the Blessed One saw those bhikkhus asleep, snoring away until sunrise. He then went to the meeting hall, sat down in the seat prepared for him, and addressed those bhikkhus:
“Bhikkhus, where is Sāriputta? Where is Mahāmoggallāna? Where is Mahākassapa? Where is Mahākaccāyana? Where is Mahākoṭṭhita? Where is Mahācunda? Where is Mahākappina? Where is Anuruddha? Where is Revata? Where is Ānanda? Where have those elder disciples gone?”
“Bhante, not long after the Blessed One left, those venerable ones, too, got up from their seats and went to their own dwellings.”
“Bhikkhus, when the elder bhikkhus left, why did you newly ordained ones sleep, snoring away until sunrise?
(1) “What do you think, bhikkhus? Have you ever seen or heard that a head-anointed khattiya king, while exercising rule all his life, is pleasing and agreeable to the country [300] if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep?”1281
“No, Bhante.”
“Good, bhikkhus. I too have never seen or heard of such a thing.
(2) “What do you think, bhikkhus? Have you ever seen or heard that a royal official … (3) … a favorite son … (4) … a general … (5) … a village headman … (6) … a guild master, while exercising leadership over the guild all his life, is pleasing and agreeable to the guild if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep?”
“No, Bhante.”
“Good, bhikkhus. I too have never seen or heard of such a thing.
“Bhikkhus, what do you think? Suppose there is an ascetic or brahmin who spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep; one who does not guard the doors of the sense faculties, who is immoderate in eating, and is not intent on wakefulness; who lacks insight into wholesome qualities; who does not dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night. Have you ever seen or heard that such a 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, dwells in it?”
“No, Bhante.”
“Good, bhikkhus. I too have never seen or [301] heard of such a thing.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will guard the doors of the sense faculties, be moderate in eating, and be intent on wakefulness; we will have insight into wholesome qualities, and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night.’1282 Thus, bhikkhus, should you train yourselves.”
18 (8) The Fish Dealer
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus. Then, while traveling along the highway, in a certain spot the Blessed One saw a fish dealer killing fish and selling them. He left the highway, sat down on a seat that was prepared for him at the foot of a tree, and addressed the bhikkhus: “Bhikkhus, do you see that fish dealer killing fish and selling them?”
“Yes, Bhante.”
(1) “What do you think, bhikkhus? Have you ever seen or heard that a fish dealer, killing fish [302] and selling them, might, by means of this work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?”
“No, Bhante.”
“Good, bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the captive fish as they are brought for slaughter. Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.
(2) “What do you think, bhikkhus? Have you ever seen or heard that a cattle butcher, killing cows and selling them … [303] (3) … a butcher of sheep … (4) … a butcher of pigs … (5) … a butcher of poultry … (6) … a butcher of deer, killing deer and selling them, might, by means of that work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?”
“No, Bhante.”
“Good, bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the captive deer as they are brought for slaughter. Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.
“Bhikkhus, one who looks on cruelly at captive animals as they are brought for slaughter will not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What then can be said about one who looks on cruelly at a condemned human being brought up for slaughter? This will lead to his harm and suffering for a long time. With the breakup of the body after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.”
19 (9) Mindfulness of Death (1)
On one occasion the Blessed One was dwelling at Nādika in the brick hall. There the Blessed One addressed the bhikkhus: [304] “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.1283 But do you, bhikkhus, develop mindfulness of death?”
(1) When this was said, one bhikkhu said to the Blessed One: “Bhante, I develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think thus: ‘May I live just a night and a day so that I may attend to the Blessed One’s teaching.1284 I could then accomplish much!’1285 It is in this way that I develop mindfulness of death.”
(2) Another bhikkhu said to the Blessed One: “I too, Bhante, develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think: ‘May I live just a day so that I may attend to the Blessed One’s teaching. I could then accomplish much!’ It is in this way that I develop mindfulness of death.”
(3) Still another bhikkhu said to the Blessed One: “I too, Bhante, develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think: ‘May I live just the length of time it takes to eat a single alms meal1286 so that I may attend to the Blessed One’s teaching. I could then accomplish much!’ It is in this way that I develop mindfulness of death.”
(4) Still another bhikkhu said to the Blessed One: “I too, Bhante, develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think: ‘May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One’s teaching. [305] I could then accomplish much!’ It is in this way that I develop mindfulness of death.”
(5) Still another bhikkhu said to the Blessed One: “I too, Bhante, develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think: ‘May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One’s teaching. I could then accomplish much!’ It is in this way that I develop mindfulness of death.”
(6) Still another bhikkhu said to the Blessed One: “I too, Bhante, develop mindfulness of death.”
“But how, bhikkhu, do you develop mindfulness of death?”
“Here, Bhante, I think: ‘May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One’s teaching. I could then accomplish much!’ It is in this way that I develop mindfulness of death.”
When this was said, the Blessed One said to those bhikkhus: “Bhikkhus, (1) the bhikkhu who develops mindfulness of death thus: ‘May I live just a night and a day so that I may attend to the Blessed One’s teaching. I could then accomplish much!’; and (2) the one who develops mindfulness of death thus: ‘May I live just a day so that I may attend to the Blessed One’s teaching. I could then accomplish much!’; and (3) the one who develops mindfulness of death thus: ‘May I live just the length of time it takes to eat a single alms meal so that I may attend to the Blessed One’s teaching. I could then accomplish much!’; and (4) the one who develops mindfulness of death thus: ‘May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One’s teaching. I could then accomplish much!’: [306] these are called bhikkhus who dwell heedlessly. They develop mindfulness of death sluggishly for the destruction of the taints.
“But (5) the bhikkhu who develops mindfulness of death thus: ‘May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One’s teaching. I could then accomplish much!’; and (6) the one who develops mindfulness of death thus: ‘May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One’s teaching. I could then accomplish much!’: these are called bhikkhus who dwell heedfully. They develop mindfulness of death keenly for the destruction of the taints.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell heedfully. We will develop mindfulness of death keenly for the destruction of the taints.’ Thus should you train yourselves.”
20 (10) Mindfulness of Death (2)
On one occasion the Blessed One was dwelling at Nādika in the brick hall. There the Blessed One addressed the bhikkhus:
“Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. And how is this so?
“Here, bhikkhus, when day has receded and night has approached,1287 a bhikkhu reflects thus: ‘I could die on account of many causes. (1) A snake might bite me, or a scorpion or centipede might sting me, and I might die; that would be an obstacle for me. (2) I might stumble and fall down, or (3) my food might disagree with me, or (4) my bile [307] might become agitated, or (5) my phlegm might become agitated, or (6) sharp winds in me might become agitated, and I might die; that would be an obstacle for me.’
“This bhikkhu should reflect thus: ‘Do I have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight?’ If, upon review, the bhikkhu knows: ‘I have bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight,’ then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities.
“But if, upon review, the bhikkhu knows thus: ‘I do not have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight,’ then he should dwell in that same rapture and joy, training day and night in wholesome qualities.
“But when night has receded and day has approached, a bhikkhu reflects thus: ‘I could die on account of many causes. A snake might bite me … or sharp winds might become agitated in me, and I might die; that would be an obstacle for me.’
“This bhikkhu should reflect thus: [308] ‘Do I have any bad unwholesome qualities that have not been abandoned which might become an obstacle for me if I were to die this day?’ If, upon review, the bhikkhu knows: ‘I have bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day,’ then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities.
“But if, upon review, the bhikkhu knows: ‘I do not have any bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day,’ then he should dwell in that same rapture and joy, training day and night in wholesome qualities.
“It is, bhikkhus, when mindfulness of death is developed and cultivated in this way that it is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.” [309]
1261 Dhammā sāraṇīyā. Mp explains sāraṇīyā as if it meant “fit to be remembered” (saritabbayuttakā), but Edgerton, in BHSD (p. 593), regards saṃrañjana, saṃrañjanīya, “courteous, pleasing, polite, friendly,” as the correct Skt equivalent. Five of these are at 5:105, where they are called “means of dwelling at ease” (phāsuvihārā).
1262 Appaṭivibhattabhogī. Mp explains that there are two kinds of reservation (dve paṭivibhattāni), regarding things and regarding persons. Reservation regarding things means that one decides to give away so much and keep so much for oneself. Reservation regarding persons means that one decides to give to one person but not to another. The bhikkhu described here does not make either of these reservations.
1263 Nissāraṇīyā dhātuyo. Compare 5:200, which describes a different set of “elements of escape.”
1264 Arati. This word usually signifies dissatisfaction with the life of renunciation.
1265 This text uses the word rāga, which in this context probably means personal bias rather than sensual desire. Interestingly, at MN I 424,33–34, upekkhā is opposed to paṭigha, aversion, the polar opposite of rāga. Given that upekkhā is a state of inner poise beyond both attraction and repulsion, it is not surprising to find it offered as the antidote to the two opposed qualities.
1266 Animittā cetovimutti. Mp: “The markless liberation of mind: strong insight (balavavipassanā). But the reciters of the Dīgha Nikāya say it is the meditative attainment of the fruit of arahantship (arahattaphalasamāpattī); for that is said to be markless because it lacks the marks of lust, etc., the marks of form, etc., and the marks of permanence, etc. (sā hi rāganimittādīnañc’eva rūpanimittādīnañca niccanimittādīnañca abhāvā animittā ti vuttā).
1267 Nimittānusārī. Mp: “Follows after marks: follows along with the aforesaid marks.” The “aforesaid marks” are those mentioned in the preceding note.
1268 In the standard correlation between stages of attainment and removal of defilements, doubt and bewilderment along with the view “This I am” are eliminated with the attainment of stream-entry, and the conceit “I am” with the attainment of arahantship (see SN 22:89, III 126–32). In the present passage, the persistence of doubt is taken as a criterion for determining that someone has not removed the conceit “I am.”
1269 Vihāraṃ kappeti. Lit., “arranges his dwelling.” Kappeti, as suggesting a way to pass time, occurs in such expressions as jīvitaṃ kappeti, “to make a living,” vāsaṃ kappeti, “to make a dwelling, to dwell,” nisajjaṃ kappeti, “to take a seat, to sit down,” etc.
1270 Na bhaddakaṃ maraṇaṃ hoti, no bhaddikā kālakiriyā. Pāli often pairs two words for death, maraṇa and kālakiriyā. Since such a manner of expression sounds odd in English, I use one word. Mp says that what is meant by “not a good death” is rebirth in the plane of misery (apāye paṭisandhiṃ gaṇhāti).
1271 Kammārāmo hoti kammarato kammārāmataṃ anuyutto. In this context, kamma means construction work, common at monasteries, such as putting up new buildings and renovating existing facilities.
1272 Papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Mp says: “Proliferation is the proliferation of defilements, occurring by way of craving, views, and conceit and inducing intoxication” (papañco ti taṇhādiṭṭhimānavasena pavatto madanākārasaṇṭhito kilesapapañco). For more on papañca, see pp. 1710–11, note 881.
1273 Sakkāya. Mp: “The round of existence with its three planes” (tebhūmakavaṭṭaṃ).
1274 Mago. Lit., “a beast.” Mp: “One like a beast” (magasadiso).
1275 Sāpekkho. Mp glosses this with sataṇho, “with craving,” but I believe the intended meaning is more likely to be “with anxiety, with worry, with sorrow.” Pāli apekkhā, like “concern,” can mean both attachment and worry.
1276 Mp says that since she was not able to cure his illness with medicine, she roared this “lion’s roar” (sīhanāda) to cure his illness by a declaration of truth (saccakiriyā).
1277 I read with Ce varaṃ, as against Be and Ee gharaṃ. Mp: “will take another husband” (aññaṃ sāmikaṃ gaṇhissati). See SED sv vara2: “‘chooser,’ one who solicits a girl in marriage, suitor, lover, bridegroom, husband.”
1278 Gahaṭṭhakaṃ brahmacariyaṃ. It is not unusual in traditional Buddhist cultures for devout couples who have begotten several children to mutually agree to observe celibacy.
1279 Since the structure of this section is parallel to the two that follow rather than to the three that precede it, it is evident that mam’accayena does not belong here. Though the expression is in all three printed editions, a Sinhala-script manuscript noted in Ee omits it. Like the two following sections, this one does not have a future verb bhavissati. Further, parallel to the next two sections, Nakulamātā here asserts that she presently fulfills virtuous behavior, referring one who doubts this to the Buddha. Hence, since Nakulamātā is speaking about a current fact, there is no need for her to refer to a time when her husband has passed away. Mp says that §§4–6 are Nakulamātā’s declaration of truth.
1280 Na … imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā. These are all ways of asserting that she is at minimum a stream-enterer. It is interesting that she claims to have obtained a foothold in the dhammavinaya, which suggests that in certain contexts vinaya bears a wider meaning than the code of monastic regulations.
1281 Yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto. At 5:206 this is called a mental bondage (cetaso vinibandha).
1282 Also at 5:56.
1283 It is interesting to note that mindfulness of death culminates in the deathless.
1284 Mp explains the opening exclamation, aho vata, as an indeclinable expressive of longing (patthanatthe nipāto). Brahmāli rejects Mp’s interpretation and regards the sentence as an emphatic statement of fact, which he renders: “Indeed, I may live just a night and a day; I should attend to the Blessed One’s teaching.” The Chinese parallel, EĀ 40.8 (T I 741c26–742b2), is in substantial agreement with Mp. Thus the first monk to speak (at T I 742a2–3) says: “When I contemplate death, I wish to go on living for seven days [and] contemplate the seven factors of enlightenment. This would be very beneficial [to me] in regard to the Tathāgata’s teaching [and] after death I will have no regrets” (
).
1285 Bahuṃ vata me kataṃ assa. Mp: “‘I could accomplish much in my task with respect to the teaching’” (sāsane mama kiccaṃ bahu kataṃ assa). Mp-ṭ: “I would accomplish much in my task as a monk, which would be beneficial to me.”
1286 Mp-ṭ: “A single alms meal: a single alms meal able to sustain him for a single day.” The point of the Pāli locution tadantaraṃ … yadantaraṃ is not that he wants to live long enough to eat a single meal, but that, aware of the uncertainty of death’s arrival, he wants to live for the length of time it takes to eat a single meal so that he can practice the Dhamma. In other words, if it takes twenty minutes to silently eat a meal, this is the length of time he hopes to live.
1287 Rattiyā patihitāya. Patihita (or paṭihita) is not in PED; see SED sv prati-dhā. It is the past participle of patidahati, meaning “to commence, to begin, to approach,” which seems relevant here. Mp glosses with paṭipannāya.