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IGNORANCE
1 (1) Ignorance

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, ignorance is the forerunner in the entry upon unwholesome
states, with shamelessness and fearlessness of wrongdoing following
along.1 For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.
“Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along.2 [2] For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action
springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”3
2 (2) Half the Holy Life
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nāgaraka.4 Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him:
“Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.”5
“Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.6
“And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.7 He develops right intention … right speech ... right action ... right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path. [3]
“By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings
subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.”
3 (3) Sāriputta
At Sāvatthı̄. Then the Venerable Sāriputta approached the Blessed One ... and said to him:
“Venerable sir, this is the entire holy life, that is, good friendship, good companionship, good comradeship.”8
“Good, good, Sāriputta! This is the entire holy life, Sāriputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how, Sāriputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?”
(The rest as in the preceding sutta.) [4]
4 (4) The Brahmin
At Sāvatthı̄. Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. The Venerable Ānanda saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares.9 The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: “Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!”10
Then, when the Venerable Ānanda had walked for alms in Sāvatthı̄ and returned from his alms round, after his meal he approached the Blessed One, [5] paid homage to him, sat down to one side, and said to him:
“Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. I saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares…. People, having seen this, said: ‘Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!’ Is it possible, venerable sir, to point out a divine vehicle in this Dhamma and Discipline?”
“It is possible, Ānanda,” the Blessed One said. “This is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’
“Right view, Ānanda, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right intention … Right concentration, when developed and cultivated, [6] has as its final goal the removal of lust, the removal of hatred, the removal of delusion.
“In this way, Ānanda, it may be understood how this is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“Its qualities of faith and wisdom Are always yoked evenly together.11 Shame is its pole, mind its yoke-tie, Mindfulness the watchful charioteer.
“The chariot’s ornament is virtue, Its axle jh̄na,12 energy its wheels;
Equanimity keeps the burden balanced, Desirelessness serves as upholstery.
“Good will, harmlessness, and seclusion:
These are the chariot’s weaponry, Forbearance its armour and shield,13
As it rolls towards security from bondage.
“This divine vehicle unsurpassed Originates from within oneself.14 The wise depart from the world in it, Inevitably winning the victory.”
5 (5) For What Purpose?
At Sāvatthı̄. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One:
“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; [7] that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”
“Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.
“If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being
asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’
“And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the full understanding of this suffering.
“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”
(6) A Certain Bhikkhu (1)
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘the holy life, the holy life.’ What, venerable sir, is the holy life? What is the final goal of the holy life?”
“This Noble Eightfold Path, bhikkhu, is the holy life; that is, right view ... right concentration. [8] The destruction of lust, the destruction of hatred, the destruction of delusion: this is the final goal of the holy life.”
(7) A Certain Bhikkhu (2)
“Venerable sir, it is said, ‘the removal of lust, the removal of hatred, the removal of delusion.’ Of what now, venerable sir, is this the designation?”
“This, bhikkhu, is a designation for the element of Nibbāna: the removal of lust, the removal of hatred, the removal of delusion. The destruction of the taints is spoken of in that way.”15
When this was said, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘the Deathless, the Deathless.’ What now, venerable sir, is the Deathless? What is the path leading to the Deathless?”
“The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the Deathless. This Noble Eightfold Path is the path leading to the Deathless; that is, right view … right concentration.”
(8) Analysis
At Sāvatthı̄. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”
“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is the Noble Eightfold Path? Right view … right
concentration.16
“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, [9] knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.
“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.
“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.
“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct:17 this is called right action.
“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.
“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He
generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.
“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, [10] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.
“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”
(9) The Spike
At Sāvatthı̄. “Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is impossible. For what reason? Because his view is wrongly directed.
“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [11] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.
“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”
(10) Nandiya
At Sāvatthı̄. Then the wanderer Nandiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “How many things, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal?”
“These eight things, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal. What eight? Right view ... right concentration. These eight things, when
developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal.”
When this was said, the wanderer Nandiya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master [12] Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”
DWELLING
(1) Dwelling (1)
At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood.”18
“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.
Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:
“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened.19 I have understood thus: ‘There is feeling with wrong view as condition, also feeling with right view as condition…. There is feeling with wrong concentration as condition, also feeling with right concentration as condition. There is feeling with desire as condition, also feeling with thought as condition, also feeling with perception as condition. 20
“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, [13] and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition.] When desire has
subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’”21
(2) Dwelling (2)
At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.”
“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.
Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:
“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: ‘There is feeling with wrong view as condition, also feeling with the subsiding of wrong view as condition.22 There is feeling with right view as condition, also feeling with the subsiding of right view as condition…. There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition, also feeling with the subsiding of desire as condition. There is feeling with thought as condition, also feeling with the subsiding of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition.
“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided,
there is also feeling with that as condition]. [14] When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet- unattained. When that stage has been reached, there is also feeling with that as condition.’”
(3) A Trainee
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘a trainee, a trainee.’ In what way is one a trainee?”
“Here, bhikkhu, one possesses a trainee’s right view ... a trainee’s right concentration. It is in this way that one is a trainee.”
(4) Arising (1)
At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ...right concentration. These eight things….”
(5) Arising (2)
At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view ... [15] right concentration. These eight things….”
(6) Purified (1)
At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ... right concentration. These eight things….”
(7) Purified (2)
At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view … right concentration. These eight things….”
(8) The Cock’s Park (1)
Thus have I heard. On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputta in the Cock’s Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ānanda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:
“Friend Ānanda, it is said, ‘the unholy life, the unholy life.’ What now, friend, is the unholy life?” [16]
“Good, good, friend Bhadda! Your intelligence is excellent,23 friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the unholy life, the unholy life.” What now, friend, is the unholy life?’”
“Yes, friend.”
“This eightfold wrong path, friend, is the unholy life; that is, wrong view
... wrong concentration.”
(9) The Cock’s Park (2)
At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life and what is the final goal of the holy life?”
“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life and what is the final goal of the holy life?’”
“Yes, friend.”
“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”
(10) The Cock’s Park (3)
At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?” [17]
“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?’”
“Yes, friend.”
“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. One who possesses this Noble Eightfold Path is called a liver of the holy life. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”
WRONGNESS
(1) Wrongness
At Sāvatthı̄. “Bhikkhus, I will teach you wrongness and rightness. Listen to that…. [18]
“And what, bhikkhus, is wrongness? It is: wrong view ... wrong concentration. This is called wrongness.
“And what, bhikkhus, is rightness? It is: right view ... right concentration.
This is called rightness.”
(2) Unwholesome States
At Sāvatthı̄. “Bhikkhus, I will teach you unwholesome states and wholesome states. Listen to that….
“And what, bhikkhus, are unwholesome states? They are: wrong view ... wrong concentration. These are called unwholesome states.
“And what, bhikkhus, are wholesome states? They are: right view ... right concentration. These are called wholesome states.”
(3) The Way (1)
At Sāvatthı̄. “Bhikkhus, I will teach you the wrong way and the right way. Listen to that….
“And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way.
“And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way.”
(4) The Way (2)
At Sāvatthı̄. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, [19] because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.24 And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.
“Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.”
(5) The Inferior Person (1)
At Sāvatthı̄. “Bhikkhus, I will teach you the inferior person and the superior person. Listen to that….
“And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the inferior person.
“And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, [20] right action, right livelihood, right effort, right mindfulness, right concentration. This is called the superior person.”
(6) The Inferior Person (2)
At Sāvatthı̄. “Bhikkhus, I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the one who is better than the superior person. Listen to that….
“And what, bhikkhus, is the inferior person? Here someone is of wrong view ... wrong concentration. This is called the inferior person.
“And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view ... wrong concentration, wrong knowledge, wrong liberation.25 This is called the one who is worse than the inferior person.
“And what, bhikkhus, is the superior person? Here someone is of right view ... right concentration. This is called the superior person.
“And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view ... right concentration, right knowledge, right liberation. This is called the one who is better than the superior person.”
(7) The Pot
At Sāvatthı̄. “Bhikkhus, just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over. [21]
“And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the stand of the mind.
“Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over.”
(8) Concentration
At Sāvatthı̄. “Bhikkhus, I will teach you noble right concentration with its supports and its accessories.26 Listen to that….
“And what, bhikkhus, is noble right concentration with its supports and its accessories? There are: right view ... right mindfulness. The one- pointedness of mind equipped with these seven factors is called noble right concentration ‘with its supports,’ and also ‘with its accessories.’”
(9) Feeling
At Sāvatthı̄. “Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.
“The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three feelings. What is the Noble Eightfold Path? It is: right view ... right concentration. [22] The Noble Eightfold Path is to be developed for the full understanding of these three feelings.”
(10) Uttiya
At Sāvatthı̄. Then the Venerable Uttiya approached the Blessed One ... and said to him:
“Here, venerable sir, when I was alone in seclusion a reflection arose in my mind thus: ‘Five cords of sensual pleasure have been spoken of by the Blessed One. But what now are those five cords of sensual pleasure?’”
“Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are
desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me.
“The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is: right view ... right concentration. This Noble Eightfold Path is to be developed for the abandoning of these five cords of sensual pleasure.”
[23]
PRACTICE
(1) Practice (1)
At Sāvatthı̄. “Bhikkhus, I will teach you wrong practice and right practice. Listen to that….
“And what, bhikkhus, is wrong practice? It is: wrong view wrong
concentration. This is called wrong practice.
“And what, bhikkhus, is right practice? It is: right view right
concentration. This is called right practice.”
(2) Practice (2)
At Sāvatthı̄. “Bhikkhus, I will teach you the one practising wrongly and the one practising rightly. Listen to that….
“And what, bhikkhus, is the one practising wrongly? Here someone is of wrong view ... wrong concentration. This is called the one practising wrongly.
“And what, bhikkhus, is the one practising rightly? Here someone is of right view … right concentration. This is called the one practising rightly.”27
(3) Neglected
At Sāvatthı̄. “Bhikkhus, those who have neglected the Noble Eightfold Path have neglected the noble path28 leading to the complete destruction of suffering. Those who have undertaken the Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering. [24]
“And what, bhikkhus, is the Noble Eightfold Path? It is: right view … right concentration. Those who have neglected this Noble Eightfold Path … Those who have undertaken this Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering.”
(4) Going Beyond
At Sāvatthı̄. “Bhikkhus, these eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore. What eight? Right view … right concentration. These eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore.”29
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“Few are those among humankind Who go beyond to the far shore.
The rest of the people merely run Up and down along the bank.
“When the Dhamma is rightly expounded Those who practise in accord with the Dhamma Are the people who will go beyond
The realm of Death so hard to cross.
“Having left behind the dark qualities,
The wise man should develop the bright ones. Having come from home into homelessness, Where it is hard to take delight—
“There in seclusion he should seek delight, Having left behind sensual pleasures.
Owning nothing, the wise man
Should cleanse himself of mental defilements.
“Those whose minds are well developed In the factors of enlightenment,
Who through nonclinging find delight In the relinquishment of grasping:
Those luminous ones with taints destroyed Are fully quenched in the world.” [25]
(5) Asceticism (1)
At Sāvatthı̄. “Bhikkhus, I will teach you asceticism and the fruits of asceticism. Listen to that….
“And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism.
“And what, bhikkhus, are the fruits of asceticism? The fruit of stream- entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of asceticism.”
(6) Asceticism (2)
At Sāvatthı̄. “Bhikkhus, I will teach you asceticism and the goal of asceticism. Listen to that….
“And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism.
“And what, bhikkhus, is the goal of asceticism? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of asceticism.”
(7) Brahminhood (1)
At Sāvatthı̄. “Bhikkhus, I will teach you brahminhood and the fruits of brahminhood. Listen to that….
“And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood.
“And what, bhikkhus, are the fruits of brahminhood? [26] The fruit of stream-entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of brahminhood.”
(8) Brahminhood (2)
At Sāvatthı̄. “Bhikkhus, I will teach you brahminhood and the goal of brahminhood. Listen to that….
“And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood.
“And what, bhikkhus, is the goal of brahminhood? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of brahminhood.”
(9) The Holy Life (1)
At Sāvatthı̄. “Bhikkhus, I will teach you the holy life and the fruits of the holy life. Listen to that….
“And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life.
“And what, bhikkhus, are the fruits of the holy life? The fruit of stream- entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arahantship. These are called the fruits of the holy life.”
(10) The Holy Life (2)
At Sāvatthı̄. “Bhikkhus, I will teach you the holy life and the goal of the holy life. Listen to that….
“And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life. [27]
“And what, bhikkhus, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of the holy life.”
WANDERERS OF OTHER SECTS30
(1) The Fading Away of Lust
At Sāvatthı̄. “Bhikkhus, if wanderers of other sects ask you: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’—being asked thus, you should answer them thus: ‘It is, friends, for the fading away of lust that the holy life is lived under the Blessed One.’
“Then, bhikkhus, if the wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the fading away of lust?’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the fading away of lust.’
“And what, bhikkhus, is that path, what is that way [28] for the fading away of lust? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the fading away of lust.
“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”
(2)-48 (8) The Abandoning of the Fetters, Etc.
“Bhikkhus, if wanderers of other sects ask you: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’—being asked thus, you should answer them thus: ‘It is, friends, for the abandoning of the fetters ... for the uprooting of the underlying tendencies ... for the full understanding of the course31 … for the destruction of the taints ... for the realization of the fruit of true knowledge and liberation ... for the sake of knowledge and vision ... [29] … for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.’
“Then, bhikkhus, if the wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for attaining final Nibbāna without clinging?’— being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for attaining final Nibbāna without clinging.’
“And what, bhikkhus, is that path, what is that way for attaining final Nibbāna without clinging? It is this Noble Eightfold Path; that is, right view
... right concentration. This is the path, this is the way for attaining final Nibbāna without clinging.
“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”
THE SUN REPETITION SERIES
BASED UPON SECLUSION VERSION
49 (1) Good Friend
At Sāvatthı̄. “Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, [30] for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship.32 When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
50 (2)-55 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue … accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence … [31]
… accomplishment in careful attention.33 When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
“And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”
REMOVAL OF LUST VERSION
56 (1) Good Friend
“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
57 (2)-62 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue ... [32] … accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
“And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”
ONE THING REPETITION SERIES (1)
BASED UPON SECLUSION VERSION
63 (1) Good Friend
At Sāvatthı̄. “Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. [33] When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
64 (2)-69 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in diligence … Accomplishment in careful attention … (complete as in §63) [34] … He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”
REMOVAL OF LUST VERSION
70 (1) Good Friend
At Sāvatthı̄. “Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
71 (2)-76 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... [35] Accomplishment in diligence … Accomplishment in careful attention … (complete as in §70) ... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”
ONE THING REPETITION SERIES (2)
BASED UPON SECLUSION VERSION
77 (1) Good Friend
“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship.
When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? [36] Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
78 (2)-83 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire … accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention … (complete as in §77) … He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.” [37]
REMOVAL OF LUST VERSION
84 (1) Good Friend
“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion…. He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path.”
85 (2)-90 (7) Accomplishment in Virtue, Etc.
“Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire … accomplishment in self ... accomplishment in view ... accomplishment in diligence … accomplishment in careful attention … (complete as in §84) [38] … He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path.”
FIRST GANGES REPETITION SERIES34
BASED UPON SECLUSION VERSION
91 (1) Slanting to the East (1)
At Sāvatthı̄. “Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna?
Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
92 (2)-96 (6) Slanting to the East (2-6)
“Bhikkhus, just as the river Yamunā ... [39] … the river Aciravatı̄ … the river Sarabhū … the river Mahı̄ … whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatı̄, the Sarabhū, the Mahı̄—all slant, slope, and incline towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”
(Complete as in §91.)
97 (7)-102 (12) The Ocean
“Bhikkhus, just as the river Ganges … [40] … whatever great rivers there are … all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”
(Complete as in §§91–96.)
SECOND GANGES REPETITION SERIES
REMOVAL OF LUST VERSION
103 (1)-108 (6) Slanting to the East
109 (7)-114 (12) The Ocean
(In this version §§103–108 are identical with §§91–96, and §§109–114 with
§§97–102, except for the following change:)
“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.”
[41]
THIRD GANGES REPETITION SERIES
THE DEATHLESS AS ITS GROUND VERSION
115 (1)-120 (6) Slanting to the East
121 (7)-126 (12) The Ocean
(In this version §§115–120 are identical with §§91–96, and §§121–126 with
§§97–102, except for the following change:)
“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”35
FOURTH GANGES REPETITION SERIES
SLANTS TOWARDS NIBBANA VERSION
127 (1)-132 (6) Slanting to the East
133 (7)-138 (12) The Ocean
(In this version §§127–132 are identical with §§91–96, and §§133–138 with §§97–102, except for the following change:)
“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which slants, slopes, and inclines towards Nibbāna.”
DILIGENCE36
(1) The Tathāgata
BASED UPON SECLUSION VERSION
At Sāvatthı̄. “Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, [42] nonpercipient, or neither percipient nor nonpercipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them.37 When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
REMOVAL OF LUST VERSION
... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion….” [43]
THE DEATHLESS AS ITS GROUND VERSION
... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal….”
SLANTS TOWARDS NIBBĀNA VERSION
... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which slants, slopes, and inclines towards Nibbāna….”
(Each of the following suttas, §§140–148, is to be elaborated in accordance with the fourfold method of §139.)
(2) The Footprint
“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be the chief among them, that is, with respect to size, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path….”
(3) The Roof Peak
“Bhikkhus, just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too ...”38 [44]
(4) Roots
“Bhikkhus, just as, of all fragrant roots, black orris is declared to be their chief, so too ...”
(5) Heartwood
“Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...”
(6) Jasmine
“Bhikkhus, just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...”
(7) Monarch
“Bhikkhus, just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too ...”
(8) The Moon
“Bhikkhus, just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...”
(9) The Sun
“Bhikkhus, just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and
beams and radiates, so too …” [45]
(10) The Cloth
“Bhikkhus, just as, of all woven cloths, Kāsian cloth is declared to be their chief, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
STRENUOUS DEEDS
(Each sutta is to be elaborated in accordance with the same fourfold method.)
(1) Strenuous
At Sāvatthı̄. “Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, [46] so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path.
“And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in
this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path.”
(2) Seeds
“Bhikkhus, just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [wholesome] states.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion,
[47] and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [wholesome] states.”
(3) Nāgas
“Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.39 When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [wholesome] states.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [wholesome] states.”
(4) The Tree
“Bhikkhus, suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?” [48]
“In whatever direction it was slanting, sloping, and inclining, venerable sir.”
“So too, bhikkhus, a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
(5) The Pot
“Bhikkhus, just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil unwholesome states and does not take them back.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil unwholesome states and does not take them back.”
(6) The Spike
“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [49] So too, bhikkhus, that a bhikkhu with a rightly
directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.
“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”
(7) The Sky
“Bhikkhus, just as various winds blow in the sky—easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds40—so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness go to fulfilment by development; the four right strivings go to fulfilment by development; the four bases for spiritual power go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.
“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu [50] develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”
(8) The Rain Cloud (1)
“Bhikkhus, just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states arise, he disperses them and quells them on the spot.
“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states arise, he disperses them and quells them on the spot.”
(9) The Rain Cloud (2)
“Bhikkhus, just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.
“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.”
(10) The Ship
“Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months.41 It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.
“And how is this so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away.”
(11) The Guest House
“Bhikkhus, suppose there is a guest house.42 People come from the east, west, north, and south and lodge there; khattiyas, brahmins, [52] vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.
“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.
“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.
“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.
“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.
“And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … [53] … he develops by direct knowledge those things that are to be developed by direct knowledge? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge
… he develops by direct knowledge those things that are to be developed by direct knowledge.”
(12) The River
“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’43 What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”
“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”
“So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and
inclined towards seclusion. Thus it is impossible that he will return to the lower life.
“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? [54] Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path.”
SEARCHES
(1) Searches
At Sāvatthı̄.
Direct knowledge)
“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life.44 These are the three searches. The Noble Eightfold Path is to be developed for direct knowledge of these three searches.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”
… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.”…
… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”… [55]
… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”
Each of the following sub-sections (ii–iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge.
(ii. Full understanding)
“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches.”…
(iii. Utter destruction)
“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction of these three searches.”…
(iv. Abandoning)
“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches.”… [56]
Each of the following suttas is to be elaborated in accordance with the fourfold method employed in §161.
(2) Discriminations
“Bhikkhus, there are these three discriminations. What three? The discrimination ‘I am superior,’ the discrimination ‘I am equal,’ the discrimination ‘I am inferior.’ These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three discriminations … for their abandoning.”
(3) Taints
“Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The Noble Eightfold Path is to be developed for direct knowledge of these three taints, for the full understanding of them, for their utter destruction, for their abandoning.”
(4) Existence
“Bhikkhus, there are these three kinds of existence. What three? Sense- sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of existence, for the full understanding of them, for their utter destruction, for their abandoning.”
(5) Suffering
“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change.45 These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” [57]
(6) Barrenness
“Bhikkhus, there are these three kinds of barrenness. What three? The barrenness of lust, the barrenness of hatred, the barrenness of delusion. These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of barrenness, for the full understanding of them, for their utter destruction, for their abandoning.”
(7) Stains
“Bhikkhus, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. The Noble Eightfold Path is to be developed for direct knowledge of these three stains, for the full understanding of them, for their utter destruction, for their abandoning.”
(8) Troubles
“Bhikkhus, there are these three kinds of trouble. What three? The trouble of lust, the trouble of hatred, the trouble of delusion. These are the three kinds of trouble. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of trouble, for the full understanding of them, for their utter destruction, for their abandoning.”
(9) Feelings
“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The Noble Eightfold Path is to be developed for direct knowledge of these three feelings, for the full understanding of them, for their utter destruction, for their abandoning.”
(10) Cravings
[58] “Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.”
170 (11) Thirst46
“Bhikkhus, there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.”
[59]
FLOODS
At Sāvatthı̄.
(1) Floods
“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods. This Noble Eightfold Path is to be developed for direct knowledge of these four floods, for the full understanding of them, for their utter destruction, for their abandoning.”
(2) Bonds
“Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, the bond of ignorance. These are the four bonds. This Noble Eightfold Path is to be developed for direct knowledge of these four bonds, for the full understanding of them, for their utter destruction, for their abandoning.”
(3) Clinging
“Bhikkhus, there are these four kinds of clinging? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for direct knowledge of these four kinds of clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
(4) Knots
“Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth.47 [60] These are the four knots. This Noble Eightfold Path is to be developed for direct knowledge of these four knots, for the full understanding of them, for their utter destruction, for their abandoning.”
(5) Underlying Tendencies
“Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust,48 the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct knowledge of these seven underlying tendencies, for the full understanding of them, for their utter destruction, for their abandoning.”
(6) Cords of Sensual Pleasure
“Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct knowledge of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction, for their abandoning.”
(7) Hindrances
“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”
(8) Aggregates Subject to Clinging
“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, [61] the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
(9) Lower Fetters
“Bhikkhus, there are these five lower fetters.49 What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
(10) Higher Fetters
“Bhikkhus, there are these five higher fetters.50 What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct
knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“Bhikkhus, there are these five higher fetters. What five?… [62] … The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal
... which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
[63]
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