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CAPALA
1 (1) From the Near Shore

“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving.246 He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving. These four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore.”
2 (2) Neglected
“Bhikkhus, those who have neglected the four bases for spiritual power have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. [255]
“Bhikkhus, those who have neglected … who have undertaken these four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.”
3 (3) Noble
“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These four bases for spiritual power … lead the one who acts upon them out to the complete destruction of suffering.”
4 (4) Revulsion
“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These four bases for spiritual power … lead to Nibbāna.”
5 (5) In Part
“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power in part, all did so because they had developed and cultivated the four bases for spiritual power. [256] Whatever ascetics or brahmins in the future will generate spiritual power in part, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power in part, all do so because they have developed and cultivated the four bases for spiritual power.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power in part, all do so because they have developed and cultivated these four bases for spiritual power.”
6 (6) Completely
“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power completely, all did so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power completely, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power completely, all do so because they have developed and cultivated the four bases for spiritual power.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations
of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power completely, all do so because they have developed and cultivated these four bases for spiritual power.” [257]
7 (7) Bhikkhus
“Bhikkhus, whatever bhikkhus in the past, by the destruction of the taints, in this very life entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all did so because they had developed and cultivated the four bases for spiritual power. Whatever bhikkhus in the future, by the destruction of the taints, in this very life will enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever bhikkhus at present, by the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all do so because they have developed and cultivated the four bases for spiritual power.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever bhikkhus in the past … in the future … at present
… enter and dwell in the taintless liberation of mind, liberation by wisdom,
… all do so because they have developed and cultivated these four bases for spiritual power.”
8 (8) Buddha
“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power. It is because he has developed and cultivated these four bases for spiritual power that the Tathāgata is called the Arahant, the Perfectly Enlightened One.” [258]
(9) Knowledge
“‘This is the basis for spiritual power that possesses concentration due to desire and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.247
“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving is to be developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘This is the basis for spiritual power that possesses concentration due to energy and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘That basis for spiritual power possessing concentration due to energy and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘This is the basis for spiritual power that possesses concentration due to mind and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘That basis for spiritual power possessing concentration due to mind and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘This is the basis for spiritual power possessing concentration due to investigation and volitional formations of striving’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
“‘That basis for spiritual power possessing concentration due to investigation and volitional formations of striving is to be developed … has been developed’—thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.”
(10) The Shrine
Thus have I heard.248 On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. [259] Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Vesālī for alms. When he had walked for alms in Vesālī and had returned from the alms round, after his meal he addressed the Venerable Ānanda thus:
“Take a sitting cloth, Ānanda. Let us go to the Cāpāla Shrine for the day’s abiding.”
“Yes, venerable sir,” the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. The Blessed One then went to the Cāpāla Shrine and sat down on a seat that was prepared. The Venerable Ānanda, having paid homage to the Blessed One, also sat down to one side. The Blessed One then said to the Venerable Ānanda:
“Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sārandada Shrine, delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them could, if he so wished, live on for the aeon or for the remainder of the aeon. The Tathāgata, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”249
But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it. He did not implore the Blessed One: “Venerable sir, let the Blessed One live on for the aeon! Let the Fortunate One live on for the aeon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.” To such an extent was his mind obsessed by Māra.250
A second time … [260] A third time the Blessed One addressed the Venerable Ānanda: “Delightful is Vesālī, Ānanda…. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power … could, if he so wished, live on for the aeon or for the remainder of the aeon…. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”
But again, though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it…. To such an extent was his mind obsessed by Māra.
Then the Blessed One addressed the Venerable Ānanda: “You may go, Ānanda, at your own convenience.”
“Yes, venerable sir,” the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, and, keeping his right side towards him, sat down nearby at the foot of a tree.
Then, not long after the Venerable Ānanda had left, Māra the Evil One approached the Blessed One and said to him: “Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna! This statement was made, venerable sir, by the Blessed One:251 [261] ‘I will not attain final Nibbāna, Evil One, until I have bhikkhu disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma.’252 But at present, venerable sir, the Blessed One has bhikkhu disciples who are wise … and who can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!
“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until I have bhikkhunī disciples … until I have male lay disciples … until I have female lay disciples who are wise
… and who can teach the efficacious Dhamma.’ But at present, venerable sir, the Blessed One has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, [262] practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!
“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until this holy life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed
among devas and humans.’ That holy life of the Blessed One, venerable sir, has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.253 Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!”
When this was said, the Blessed One said to Māra the Evil One: “Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now the Tathāgata will attain final Nibbāna.”
Then the Blessed One, at the Cāpāla Shrine, mindfully and with clear comprehension relinquished his vital formation.254 And when the Blessed One had relinquished his vital formation, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.
Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: [263]
“Comparing the incomparable and continued existence, The sage relinquished the formation of existence.
Rejoicing within, concentrated, he broke Continued self-existence like a coat of armour.”255
THE SHAKING OF THE MANSION
(1) Before
At Sāvatthī. “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘What now is the cause and condition for the development of the bases for spiritual power?’ It occurred to me: ‘Here, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: “Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And
he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity. 256 [264]
“‘He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving, thinking: “Thus my energy will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“‘He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving, thinking: “Thus my mind will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“‘He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving, thinking: “Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.” And he dwells perceiving after and before: “As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.” Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power:257 having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in
and out of the earth as though it were water; he walks on water without sinking as though it were earth; [265] seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds, the divine and human, those that are far as well as near.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty [266] births, a hundred births, a thousand births, a hundred thousand births, many aeons of world- contraction, many aeons of world-expansion, many aeons of world- contraction and expansion thus: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.” Thus he recollects his manifold past abodes with their modes and details.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on in accordance with their kamma thus: “These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.” Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on in accordance with their kamma.
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’” [267]
(2) Of Great Fruit
“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit. And how is it, bhikkhus, that the four bases for spiritual power, when developed and cultivated, are of great fruit and benefit?
“Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as
below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.
“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many … he exercises mastery with the body as far as the brahmā world…. [268]
“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
(3) Concentration due to Desire
“Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire,258 this is called concentration due to desire. He 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 makes an effort, arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. 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. These are called volitional formations of striving.259 Thus this desire and this concentration due to desire and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to desire and volitional formations of striving.
“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon energy, this is called concentration due to energy. He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this energy and this concentration due to energy and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. [269]
“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind, based upon mind, this is called concentration due to mind.260 He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this mind and this concentration due to mind and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to mind and volitional formations of striving.
“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon investigation, this is called concentration due to investigation.261 He generates desire for the nonarising of unarisen evil unwholesome states … 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. These are called volitional formations of striving. Thus this investigation and this concentration due to investigation and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving.”
(4) Moggallāna
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion a number of bhikkhus who dwelt on the ground floor of the mansion were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, scatter-brained, loose in their faculties.262
Then the Blessed One addressed the Venerable Mahāmoggallāna thus: “Moggallāna, your brothers in the holy life, [270] dwelling on the ground floor of the Mansion of Migāra’s Mother, are restless … loose in their faculties. Go, Moggallāna, stir up a sense of urgency in those bhikkhus.”
“Yes, venerable sir,” the Venerable Mahāmoggallāna replied. Then he performed a feat of spiritual power such that he made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe.263 Then those bhikkhus, shocked and terrified, stood to one side and said: “It is wonderful indeed, sir! It is amazing indeed, sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, quaked, and trembled.”
Then the Blessed One approached those bhikkhus and said to them: “Why, bhikkhus, are you standing to one side, shocked and terrified?”
“It is wonderful, venerable sir! It is amazing, venerable sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, it quaked, it trembled.”
“Bhikkhus, the bhikkhu Moggallāna, desiring to stir up a sense of urgency in you, made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe. What do you think, bhikkhus, by having developed and cultivated what things has the bhikkhu Moggallāna become so powerful and mighty?”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.” [271]
“Then listen, bhikkhus…. It is because he has developed and cultivated the four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallāna has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally. ’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty.
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power … he exercises mastery with the body as far as the brahmā world….264
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
(5) The Brahmin Uṇṇābha
Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. [272] Then the brahmin Uṇṇābha approached the Venerable Ānanda and exchanged greetings with him.265 When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda: “For what purpose, Master Ānanda, is the holy life lived under the ascetic Gotama?”
“It is for the sake of abandoning desire, brahmin, that the holy life is lived under the Blessed One.”
“But, Master Ānanda, is there a path, is there a way for the abandoning of this desire?”
“There is a path, brahmin, there is a way for the abandoning of this desire.”
“But, Master Ānanda, what is the path, what is the way for the abandoning of this desire?”
“Here, brahmin, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This, brahmin, is the path, this is the way for the abandoning of this desire.”
“Such being the case, Master Ānanda, the situation is interminable, not terminable.266 It is impossible that one can abandon desire by means of desire itself.”
“Well then, brahmin, I will question you about this matter. Answer as you see fit. What do you think, brahmin, did you earlier have the desire, ‘I will go to the park,’ and after you went to the park, did the corresponding desire subside?”
“Yes, sir.”
“Did you earlier arouse energy, thinking, ‘I will go to the park,’ and after you went to the park, did the corresponding energy subside?” [273]
“Yes, sir.”
“Did you earlier make up your mind, ‘I will go to the park,’ and after you went to the park, did the corresponding resolution 267 subside?”
“Yes, sir.”
“Did you earlier make an investigation, ‘Shall I go to the park?’ and after you went to the park, did the corresponding investigation subside?”
“Yes, sir.”
“It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. He earlier had the desire for the attainment of arahantship, and when he attained arahantship, the corresponding desire subsided. He earlier had aroused energy for the attainment of arahantship, and when he attained arahantship, the corresponding energy subsided. He earlier had made up his mind to attain arahantship, and when he attained arahantship, the corresponding resolution subsided. He earlier made an investigation for the attainment of arahantship, and when he attained arahantship, the corresponding investigation subsided.268
“What do you think, brahmin, such being the case, is the situation terminable or interminable?”
“Surely, Master Ānanda, such being the case, the situation is terminable, not interminable.269 Magnificent, Master Ānanda!… From today let Master Ānanda remember me as a lay follower who has gone for refuge for life.”
(6) Ascetics and Brahmins (1)
“Bhikkhus, whatever ascetics or brahmins in the past were of great spiritual power and might, all were so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will be of great spiritual power and might, all will be so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present are of great spiritual power and might, all are so because they have developed and cultivated the four bases for spiritual power.
“What four? [274] Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present are of great spiritual power and might, all are so because they have developed and cultivated these four bases for spiritual power.”
(7) Ascetics and Brahmins (2)
“Bhikkhus, whatever ascetics or brahmins in the past wielded the various kinds of spiritual power, such that: having been one, they became many … they exercised mastery with the body as far as the brahmā world—all did so because they had developed and cultivated the four bases for spiritual power.
“Whatever ascetics or brahmins in the future will wield the various kinds of spiritual power, such that: having been one, they will become many …
[275] … they will exercise mastery with the body as far as the brahmā world—all will do so because they will have developed and cultivated the four bases for spiritual power.
“Whatever ascetics or brahmins at present wield the various kinds of spiritual power, such that: having been one, they become many … they exercise mastery with the body as far as the brahmā world—all do so because they have developed and cultivated the four bases for spiritual power.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present wield the various kinds of spiritual power … all do so because they have developed and cultivated these four bases for spiritual power.”
(8) A Bhikkhu
“Bhikkhus, it is because he has developed and cultivated the four bases for spiritual power that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that a bhikkhu, [276] by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
(9) A Teaching
“Bhikkhus, I will teach you spiritual power, the basis for spiritual power, the development of the bases for spiritual power, and the way leading to the development of the bases for spiritual power.
“And what, bhikkhus, is spiritual power? Here, bhikkhus, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many … he exercises mastery with the body as far as the brahmā world. This is called spiritual power.
“And what, bhikkhus, is the basis for spiritual power? It is the path and practice that leads to gaining spiritual power, to obtaining spiritual power.270 This is called the basis for spiritual power.
“And what, bhikkhus, is the development of the bases for spiritual power? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This is called the development of the bases for spiritual power.
“And what, bhikkhus, is the way leading to the development of the bases for spiritual power? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way leading to the development of the bases for spiritual power.”
(10) Analysis
“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit.
“And how, bhikkhus, are the four bases for spiritual power developed and cultivated so that they are of great fruit and benefit?
“Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire [277] will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.
Analysis of desire as a basis)
“And what, bhikkhus, is desire that is too slack? It is desire that is accompanied by lassitude, associated with lassitude.271 This is called desire that is too slack.
“And what, bhikkhus, is desire that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense.
“And what, bhikkhus, is desire that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted internally.
“And what, bhikkhus, is desire that is distracted externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called desire that is distracted externally.
“And how, bhikkhus, does a bhikkhu dwell perceiving after and before: ‘As before, so after; as after, so before’? [278] Here, bhikkhus, the perception of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: ‘As before, so after; as after, so before.’272
“And how, bhikkhus, does a bhikkhu dwell ‘as below, so above; as above, so below’? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ It is in this way, bhikkhus, that a bhikkhu dwells ‘as below, so above; as above, so below.’
“And how, bhikkhus, does a bhikkhu dwell ‘as by day, so at night; as at night, so by day’? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional
formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power by day. Or else by day he develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power at night. It is in this way, bhikkhus, that a bhikkhu dwells ‘as by day, so at night; as at night, so by day.’
“And how, bhikkhus, does a bhikkhu, with a mind that is open and unenveloped, develop the mind imbued with luminosity? Here, bhikkhus, the perception of light is well grasped by a bhikkhu; the perception of day is well resolved upon.273 It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity. [279]
(ii. Analysis of energy as a basis)
“And what, bhikkhus, is energy that it too slack? It is energy that is accompanied by lassitude, associated with lassitude. This is called energy that is too slack.
“And what, bhikkhus, is energy that is too tense? It is energy that is accompanied by restlessness, associated with restlessness. This is called energy that is too tense.
“And what, bhikkhus, is energy that is constricted internally? It is energy that is accompanied by sloth and torpor, associated with sloth and torpor. This is called energy that is constricted internally.
“And what, bhikkhus, is energy that is distracted externally? It is energy that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called energy that is distracted externally … (all as above) …
“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
(iii. Analysis of mind as a basis)
“And what, bhikkhus, is mind that is too slack? It is mind that is accompanied by lassitude, associated with lassitude. This is called mind that is too slack.
“And what, bhikkhus, is mind that is too tense? It is mind that is accompanied by restlessness, associated with restlessness. This is called mind that is too tense.
“And what, bhikkhus, is mind that is constricted internally? It is mind that is accompanied by sloth and torpor, associated with sloth and torpor. This is called mind that is constricted internally. [280]
“And what, bhikkhus, is mind that is distracted externally? It is mind that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called mind that is distracted externally … (all as above) …
“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
(iv. Analysis of investigation as a basis)
“And what, bhikkhus, is investigation that is too slack? It is investigation that is accompanied by lassitude, associated with lassitude. This is called investigation that is too slack.
“And what, bhikkhus, is investigation that is too tense? It is investigation that is accompanied by restlessness, associated with restlessness. This is called investigation that is too tense.
“And what, bhikkhus, is investigation that is constricted internally? It is investigation that is accompanied by sloth and torpor, associated with sloth and torpor. This is called investigation that is constricted internally.
“And what, bhikkhus, is investigation that is distracted externally? It is investigation that is repeatedly distracted externally, repeatedly disturbed,
on account of the five cords of sensual pleasure. This is called investigation that is distracted externally … (all as above) …
“It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, they are of great fruit and benefit.
“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world….
“When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, [281] in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
(The six direct knowledges should be elaborated.)
THE IRON BALL
(1) The Path
At Sāvatthī. “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, the thought occurred to me: ‘What is the path and practice for the development of the bases for spiritual power?’ It occurred to me: ‘Here, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving … (as in §11 in full) … that possesses concentration due to investigation and volitional formations of striving…. Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity. [282]
“‘When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual
power: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world….
“‘When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’”
(The six direct knowledges should be elaborated.)
(2) The Iron Ball
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, does the Blessed One recall ever having gone to the brahmā world by spiritual power with a mind-made body?”274
“I recall, Ānanda, having gone to the brahmā world by spiritual power with a mind-made body.”
“But, venerable sir, does the Blessed One recall ever having gone to the brahmā world by spiritual power with this body composed of the four great elements?”275
“I recall, Ānanda, having gone to the brahmā world by spiritual power with this body composed of the four great elements.”
“That the Blessed One is able276 to go to the brahmā world by spiritual power with a mind-made body, and that [283] he recalls having gone to the brahmā world by spiritual power with this body composed of the four great elements: that is wonderful and amazing, venerable sir, on the part of the Blessed One.”
“The Tathāgatas, Ānanda, are wonderful and possess wonderful qualities; the Tathāgatas are amazing and possess amazing qualities.
“When, Ānanda, the Tathāgata immerses the body in the mind and the mind in the body,277 and when he dwells having entered upon a blissful
perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata becomes more buoyant, malleable, wieldy, and luminous.
“Just as an iron ball, Ānanda, heated all day, becomes more buoyant, malleable, wieldy, and luminous, so too, when the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata becomes more buoyant, malleable, wieldy, and luminous.
“When, Ānanda, the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; … he exercises mastery with the body as far as the brahmā world. [284]
“Just as, Ānanda, a tuft of cotton wool or kapok, being light, sustained by the wind, rises up without difficulty from the earth into the air, so too, when the Tathāgata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathāgata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; … he exercises mastery with the body as far as the brahmā world.”
(3) A Bhikkhu
“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation
and volitional formations of striving. These are the four bases for spiritual power.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”278
(4) Simple Version
“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.” [285]
(5) Fruits (1)
“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.
“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.”
(6) Fruits (2)
“Bhikkhus, there are these four bases for spiritual power. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.
“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?
“One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval … an attainer of Nibbāna upon landing … an attainer of Nibbāna without exertion … an attainer of Nibbāna with exertion … one bound upstream, heading towards the Akaniṭṭha realm.
“When, bhikkhus, these four bases for spiritual power have been developed and cultivated, these seven fruits and benefits may be expected.”
(7) Ananda (1)
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now [286] is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”
(The Buddha’s answers are exactly the same as in §19.)
(8) Ananda (2)
The Blessed One then said to the Venerable Ānanda: “Ānanda, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”
(The Buddha answers his own questions exactly as in §19.) [287]
(9) A Number of Bhikkhus (1)
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”
(The Buddha’s answers are exactly the same as in §19.) [288]
(10) A Number of Bhikkhus (2)
Then a number of bhikkhus approached the Blessed One…. The Blessed One then said to them: “Bhikkhus, what now is spiritual power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?”
(The Buddha answers his own questions exactly as in §19.)
(11) Moggallāna
There the Blessed One addressed the bhikkhus thus: “What do you think, bhikkhus, by having developed and cultivated what things has the bhikkhu Moggallāna become so powerful and mighty?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“It is because he has developed and cultivated the four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallāna has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he has dwelt perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally. ’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty.
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahmā world…. [289]
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”279
(12) The Tathāgata
There the Blessed One addressed the bhikkhus thus: “What do you think, bhikkhus, by having developed and cultivated what things has the Tathāgata become so powerful and mighty?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“It is because he has developed and cultivated the four bases for spiritual power that the Tathāgata has become so powerful and mighty. What four? Here, bhikkhus, the Tathāgata has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he has dwelt perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the Tathāgata has become so powerful and mighty.
“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one … [290] he exercises mastery with the body as far as the brahmā world….
“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
GANGES REPETITION SERIES
(1)-44 (12) The River Ganges—Eastward, Etc.
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four bases for spiritual power slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“It is in this way, bhikkhus, that a bhikkhu [291] develops and cultivates the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna.”
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)
Six about slanting to the east
And six about slanting to the ocean. These two sixes make up twelve:
Thus the subchapter is recited.
DILIGENCE
45 (1)-54 (10) The Tathāgata, Etc.
(To be elaborated by way of the bases for spiritual power parallel to 45:139-48.)
Tathāgata, footprint, roof peak, Roots, heartwood, jasmine, Monarch, the moon and sun, Together with the cloth as tenth.
STRENUOUS DEEDS
55 (1)-66 (12) Strenuous, Etc.
(To be elaborated parallel to 45:149-60.) Strenuous, seeds, and nāgas,
The tree, the pot, the spike, The sky, and two on clouds,
The ship, guest house, and river.
SEARCHES
67 (1)-76 (10) Searches, Etc.
(To be elaborated parallel to 45:161-70.) [292] Searches, discriminations, taints,
Kinds of existence, threefold suffering, Barrenness, stains, and troubles, Feelings, craving, and thirst.
FLOODS
77 (1)-85 (9) Floods, Etc.
(To be elaborated parallel to 45:171-79.)
86 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The four bases for spiritual power are 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 four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“These four bases for spiritual power are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.” [293]
Floods, bonds, kinds of clinging, Knots, and underlying tendencies, Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.
[294]
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