Digha Nikaya - Payasi Sutta

Payasi Sutta

Thus Have I Heard: Once the Venerable Kumara-Kassapa was touring around Kosala
with a company of, perhaps, five hundred monks, and he came to a town called
Setavya, where he decided to stay. He chose a dwelling in the northernmost area
of the town, a forest called Simsapa. Prince Payasi was also living in Setavya,
for it had been a gift to him from King Pasenadi, Ruler of Kosala. It was lush
and had a large populace, with an abundant supply of food and water. This Prince
Payasi, as it turned out, was infected with a corrupted view – he believed,
"There is no life beyond death, no world beyond our own. There are no angels or
demons. Good and evil actions do not have consequences."
Now, word had begun to spread among the people of Setavya in every chaste that
the ascetic Kumara-Kassapa had come to stay in their fair town, and that he was
a disciple of the Buddha. Good words were spread from ear to ear about Kumara,
to the effect of: ‘That Kumara, he is intelligent and experienced.’ ‘That
Kumara, he is wise beyond his years.’ ‘That Kumara, he is an elegant speaker –
he could answer our questions.’ ‘Did you hear? Kumara, the ascetic in the
northern forest – he is a holy Arahant! It is always good to see such men.’ As
this news spread around, people went to the forest to go see Kumara.
Prince Payasi, sitting in his veranda, saw these people making their way to the
forest. Needless to say, this made him curious and he asked one of his rangers
what they were doing. The ranger told him that Kumara-Kassapa was staying the
forest and that very good words were being circulated about him, with people in
every chaste declaring him a saint. ‘The people going into the forest want to
see this Kumara for themselves,’ finished the Ranger.
‘Hmm. This could prove to be very interesting. Go and stop them, have them wait
for me, for I, too, will attend. This Kumara has been spreading false things
about, filling the minds of the people with things like life after death, other
worlds, angels and demons, and he makes the claim that actions all have
consequences. Folly!"
"Yes, my lord" said the ranger, and he delivered the message.
So Prince Payasi went with the people into the forest, where he came to Kumara’s
dwelling. He exchanged greetings with Kumara, and sat down to a side, while he
observed the others in the group doing the same. Some were very reverent, and
bowed to Kumara with joined palms. Others greeted him as an equal, or as one who
is almost equal, or a little ‘more equal.’ Some merely nodded, or did nothing at
all, and just took a seat.
Once everyone was seated, Prince Payasi said, "Reverend Kumara, I maintain that
actions do not have consequence. I believe that there is no life after death, no
world beyond our own. I think that angels and demons are things from a child’s
dream."
"Hmm. Well, prince" Replied Kumara, sounding rather like a doctor diagnosing a
patient, "Your point of view is unique, for I’ve never encountered one who
bandied about so. Hmm. I think I should put some questions about this to you.
What do you think, Prince? Does the Sun and Moon exist in this world, or apart
from it? Are they humans? Or are they some celestial non-human beings?"
"Reverend Kumara, they exist outside of this world, and they are celestial and
non human."
"Well then, Prince, should you not then consider that other worlds can exist,
that angels and demons are not the things of dreams, and that actions bear
consequences?"
"Whatever you say about this, Kumara, my viewpoint remains unchanged."
"Why? Do you have a reason?"
"Naturally."
"Perhaps, Prince, you could share it with me?"
"Reverend Kumara, Among my friends, colleagues and relatives there are those who
commit murder, steal, misbehave sexually; there are those who lie, who speak
with abusive and harsh words, who engage in frivolous gossip, who are filled
with hate and prejudice, who are filled to overflowing with wrong views. On
several occasions, while they were on their deathbeds, sick and suffering, when
they were far beyond recovering, I said to them: "Certain holy men say that
persons such as yourself will meet with misfortune in another world after you
die, that you will be born in a horrid place, a place of sorrow, a torture
chamber of a world: a hell realm. If what they say is true, you, my friend, will
most certainly end up in such a world. If you do, and if they are correct in
there being angels and demons, another world, and consequences for your actions,
do me a favor and inform me, or send a messenger to inform me. You have always
been trustworthy and dependable to me; and if you say you have seen these
things, it is proof enough for me." Reverend Kumara, they agreed to this, and to
date not a single word has come from them, nor have they sent a messenger. That
is my reason for maintaining my view."
"Hmm. I think, Prince, that we should investigate this further. Consider this
scenario: A thief is captured and brought to you, and his captor says, "This man
is a thief Lord, caught in the act, with twenty score witnesses! What is to be
his punishment?"
"Now suppose that you said, "Make an example of him: march him through town with
arms bound together, shave him bald of both beard and hair and then sever his
head from his shoulders and display it in front of the town.""
"Now suppose, Prince, that the thief interrupted and said, "Nay. I must go and
visit my friends and relatives in such-and-such a village before you punish me.
Let me go see them, and then I shall return." What do you think? Would you grant
his wish, and trust him to return to the headsman’s block? Or would you have his
gabby head rent off his shoulders?"
"He would be ignored, Kumara, and his head would be removed post-haste."
"Prince, consider this: Your friend is dragged into hell by demons to an
Arch-demon, bound and tied with burning chains, bloodied and scathed from spiky
rocks in the crag-covered ground – and before being led to the implements of
torture, he says to the Arch-demon, "Excuse me? Demon? Let me go back – I
promised to deliver a message to my friend, Prince Payasi…" Just as you would
ignore the thief and have his head removed, so would the Arch-demon ignore your
friend."
"Bah. Whatever you say, Reverend Kumara, you cannot convince me. My views hold
firm!"
"Again? Why?"
"Reverend Kumara, I also have friends on the other side of the spectrum, who
refrain from doing all manner of evil things, who engaged in doing good, and who
are filled to overflowing with correct views. On several occasions, they too
were on their deathbeds, sick, suffering, with no hope of recovery, and I said
to them: "Certain holy men say that men such as yourself will go to a place of
great bliss upon death. You have always been trustworthy and dependable, so when
you die, if you go to such a realm, return, or send a messenger, and tell me
whether it is true or not." They agreed to this, and to date, they have neither
come, nor have they sent a messenger. That is why my view still stands firm."
"Hmm. Prince, consider this: Suppose a man where to trip on a stone and fall
head first into a deep pit. In this pit there is fresh manure and the bile
excreted from unpleasant things – there is also the ends of worms, gadflies,
parasites, and creatures that love the smell of dung. There is also mucus mixed
with this excrement, and puss comes steadily out of the pores of everything that
inhabits this pit. Then, seeing this, you say to your men, "Quickly! Pull him
out of there!" and they do so. Having rescued him, you have his body scrubbed
clean of the mucus, bile, and other myriad filths. Then, making him your guest,
you adorn him in a new silken garb, perfumes, jewels, and all manner of other
fine accessories. Then, he indulges in myriad pleasures with you in the palace.
What do you think, Prince? Would he ever willingly return to the pit you had had
him pulled from?"
"Ugh. No. Disgusting…"
"Oh? Why not?"
"Because no one sane would ever step willingly into such a pit! It is
disgusting, and I think everyone here would agree with that!"
"Well, prince, just as you find the ends of worms, and creatures that produce
mucus from their pores to be disgusting, so do angels find humans, and to them,
the world of humans is like a pit filled with dung. Why then, would you expect
your friends to willingly dive into this pit of bile merely to convey a message
to you? Admit, Prince, that your view is mistaken!"
"Bah! It doesn’t matter what you say – My views stand firm."
"Well, do you have another reason?"
"Yes, Reverend Kumara."
"Share it with me that we may get to the bottom of this." Kumara-Kassapa said,
meaning the root of the prince’s mistaken views, though the Prince believed that
he meant the mystery of whether or not other worlds exist.
"Well, Reverend Kumara, I had friends who followed the right path, who were very
good people and citizens in every respect. By any right, as certain Holy men
have said, they should have gone to the Heaven of the Thirty Three Gods. Yet,
when one of them died, I said to him, "You have always been trustworthy and
dependable. Certain Holy men say that, because of your lifestyle and because you
followed the right path, you will be reborn in the Heaven of the Thirty Three
Gods. If this is so, please come and tell me if it is true, or send a messenger
to tell me if it is true. To date, they have neither contacted me nor sent a
messenger."
"Hmm. Well, Prince… Consider this. In the Heaven of the Thirty Three Gods, time
passes at a different pace, and people live much longer. In the period of our
century, one hundred years, only a single day, twenty four hours would have
passed for them. Thirty of these hundred year days make up one of their months,
twelve such months make a year and a thousand such years is roughly the life
span of those born into the Heaven of the Thirty Three Gods. Suppose your friend
decided, "I will go back to that unclean world just long enough to deliver my
message to the Prince – I shall set out tomorrow. Or perhaps, after I have seen
some more of this place, in two or three days, I will set out to go see him." –
would he have been able to?"
"Of course not, Reverend Kumara, because, by the reasoning you have given, we
should all be long dead by the time he had spent three days there. However, I do
not think that those born in the Heaven of the Thirty Three Gods would be so
long lived, or that time has a different pace. How do you know about their
lifespan or their time?"
"Ahh. Prince, imagine a man who was born without sight. He had never experienced
Light and Dark, Blue and Red, Moon and Sun. This man might very well say, "Light
and Dark are an unreal thing, they cannot exist, they are the things of a
child’s dream." Or "Color? The very idea is completely beyond the realm of
possibility! I am not aware of these things, therefore, they cannot exist."
Would he be correct, Prince?"
"What? No. There is light and darkness in the very room we’re in now. Color
exists all around us. Such a man would be incorrect."
"You, Prince, are like that Blind man. The other worlds cannot be seen as you
believe, through the physical eye. It is those Holy men, the ascetics who go
into retreat and develop themselves spiritually who gain access to the Purified
Eye. This purified eye is stronger than the physical eye, for with it they can
see the other worlds with their demons and angels. That is how we holy men can
see into the other world. It is how we know about demons and angels, and about
those who dwell in the Heaven of the Thirty Three Gods. It is how we know that
actions have consequences."
"My view still stands firm, Reverend Kumara, no matter what you say."
"Why do you not believe?"
"Hah! Holy men such as yourself can wax quite poetically about the wonderful
life they will have after death – about the myriad comforts that await them in
some other realm. But notice this, Reverend Kumara: not a single one of them
desires pain, nor death. They all strive for comfort and to live for as long as
possible. If such heaven worlds exist and these holy men can see them, why don’t
they take a knife to themselves, or drink poison, or jump off of a cliff, and
hasten their journey to these heavens? They don’t! That is another reason that I
do not believe in other worlds, in angels and demons, or in Kamma."
"Hmm. Take this parable and consider it carefully: There is a rich man with two
wives. One wife is pregnant, and the other has a son of ten or twelve years.
This rich man’s heir would be the son. This father then died, and the son went
to claim his inheritance, but the pregnant mother pleaded, "Wait! Wait until my
child is born! If the child is a boy, he gets half of this wealth, but if she is
a girl, she becomes your servant." Desiring to have half of the wealth for
herself and her child, she made this same plea whenever the heir came to claim
his inheritance. Then, she took a knife and tried to cut open her womb, wanting
to hasten the arrival of the child, and thus her wealth. However, in doing so,
she destroyed both herself, and the unborn baby.
"Likewise, if a man ends his life to seek the fortune of other worlds, he will
not only have destroyed this life, but the next as well. You do not eat pasta
before it has finished boiling, or you will hurt your teeth and stomach. The
merit that holy men create grows only better as they live longer. Now, Prince,
admit that you are in error."
"No. I am steadfast in my views, what you said has not altered them."
"Oh? Do you have yet another reason?"
"Yes, and many more."
"Well, don’t be shy. Tell me your reason."
"Venerable Kumara, once a man was brought to me, a thief, caught in the act, and
needing to be punished. When it came time to sentence him, I said, "Take this
man and put him into a large pot, bound and gagged. Then, seal over the top of
the pot with damp skin and then cover it with unheated clay. Then place the pot
in an oven, and light a large fire." So they did. Once he was dead, the pot was
removed and opened. Then, removing the gag, we looked to see if his spirit, his
soul, his essence - would come out and finally escape. But it did not, there was
no soul, no spirit, no essence. This is why I think there is no other world."
"Charming. Well, Prince, when you are taking a nap, or sleeping, do you admit to
seeing other places? Ponds and beautiful forests, or perhaps castles in the
clouds? Or perhaps deep caverns?"
"Something like that, but yes, I have dreams, Reverend Kumara."
"And are you not watched over and attended by servants and concubines?"
"Yes, I am."
"And have they ever seen your soul coming or going while you slept?"
"Erm… no."
"Well, prince, if they cannot see your soul while you are alive, how can you
expect to see a man’s soul after he is dead."
"Whatever. I still hold firm that other worlds do not, nay, cannot exist."
"Oh? But why?"
The prince went on to talk of various methods he used to try an observe an
escaping soul, all of them foolish, and each time, Kumara gave him a parable
explaining why it would not work, and why it does not prove that other worlds,
kamma, and ethereal beings do not exist. Finally, Kumara, seeing that there
would always be just one more reason why he cannot accept this, attempted
something new. He gave a parable to the prince of a man and an orphaned child.
"Once," Began Kumara, "there was a grimy hermit, a fire worshipper, with unclean
hair and unclean body, who went to an abandoned dwelling and discovered a tiny
child. The fire-worshipper decided that it would be wrong to leave the child for
the wild animals to eat, so he took him up, and reared him as his own son. On
one occasion, when the boy was twelve, the man needed, for one reason or
another, to go to a nearby village. However, he did not want his fire to die
while he was gone, so he instructed the boy to keep it burning. "If it does burn
out" said the man to the child, "Take this ax, take these sticks, and with this
tinder, make a new one." – The man was gone for a long while, and the boy, being
absorbed in his play, let the fire die. When he noticed this, he misremembered
the man’s words, and tried to make a fire by whacking the tinder with the ax. He
tried this over and over again, and was still doing it when the man returned.
"Why" said the bewildered man, "Are you hitting the tinder with the ax, and why
have you let the fire die?" The boy explained, and the man chided him, saying,
"Don’t be foolish - you can never make a fire that way! Here, I will show you."
And saying so, he showed him how to make a fire."
"In the same exact way, Prince, just as the child used a foolish way to seek
fire, you use foolish ways to seek proof of other worlds! Give up these evil
views, Prince, or it will cause you great grief in the future!"
"Nay, Venerable sir, I cannot give up these views, despite your words. My liege,
King Pasenadi, knows my views, and so do all the other kings in other places. If
I were to give them up, after defending them so long and hard, they would all
think me a fool!"
"Hmm. Well, Prince, consider this. Once there was a gigantic caravan, with
thousands of carts and pack animals. Everywhere this caravan went, they dried up
all the supplies, the wood, the grass, the fruit, and the herbs. There were two
leaders to this group, each in charge of half, and they came to the decision
that it would be wise to split up, and go to separate ways, lest they use up
everything and make the route impossible for other travelers.
The first leader went on, having gathered enough supplies, and he and his men
came across a sneaky demon, who had disguised himself as a man. The demon wore a
wreath of fresh flowers, and he had all the signs of having passed through a
lush area. He said to the leader, "There are more than enough supplies on the
path ahead, you will only slow yourselves if you keep the ones you have
collected. Abandon them and you will make better time." The Caravan Leader
agreed, and he cast off his extra water, wood, food, and herbs. However, there
were no supplies on the way, and they went on for days without finding anything
to eat or drink. Finally, they died from lack of nutrients, and the sneaky demon
came and ate their bodies, leaving nothing but the bones.
The second leader, having taken a longer path, came across this sneaky demon
some weeks later, and the demon said the same thing to him. But the leader was
wise, and, having consulted his men, decided to keep his supplies, even if they
were a burden. Sure enough, the path ahead was desolate, but his men and his
animals ate well all the same. Then they came across the bones and the abandoned
goods of the first caravan. The leader thought, "He must have been tricked by
that man into abandoning his supplies. What a shame. I must remain wise – I
should leave behind any goods that I have that are of little value, and take the
ones he left behind that are expensive." And he did so, and passed safely
through to his destination."
"You, Prince, are like that first leader- you abandon that which will help you,
and yet still move forward. This will only lead to trouble and misfortune! Be
instead like the second leader – keep what is good for you, and abandon what is
useless! Cast aside your evil view, and accept the view that will be of
benefit!"
"I cannot, I will not. I won’t have the King and the other rulers all thinking I
am a fool."
"Prince! Consider a farmer who, while traveling, sees a huge pile of dry dung
and thinks, "I can use this as fuel." So he takes his cloak, wraps the gigantic
pile of dung with it, and carries it off. However, on the way back home, it
begins to rain heavily, and the dung becomes moist. Being moist, it starts to
ooze and drip down onto the farmer, besmearing him with excrement and making him
stink. Passerby’s saw him, and said, "You should cast that aside, and then the
rain will help to clean you, instead of covering you with bile." But the farmer
replied, "No, I must keep it for fuel!" and went on.
"You are like that farmer, Prince! You believe your evil views are fuel of
sorts, and you cling to them – but all they do is cover you in dung and filth!
You must abandon them."
"Oh, Ugh! But no, I cannot. I have already told you that I can’t have the
royalty thinking me a fool!"
"Prince, consider this: Suppose two men decide that the best way to make their
fortune is to go and have a treasure hunt in an old, forgotten city. Doing so
they find a large pile of reeds, and having made their cloaks into sacks, they
carry the reeds. However, a while later they came across a pile of flax. "Hey,
now, what luck!" said one friend, "We were going to make these reeds into flax
anyway! So now we can throw away the reeds and carry flax instead!" – and he
casts out his reeds and fills his cloak with flax. But the other man keeps the
reeds, thinking, "I’ve tied them up good and tight, it would be foolish to untie
my sack, just to end up tying it up again."
Then, a while later, still exploring, they find some fine silk clothes, and the
same thing happens. One friend takes the silks, while the other still keeps his
reeds. And then the same thing happens again, except with a pile of golden
coins.
"Well, we wanted the reeds and silken clothes to sell anyway, so why not carry
the gold instead?"
"No, friend, I am content with my reeds."
"Suit yourself, if it makes you happy!"
However, when they got back home, the man with the pile of gold became very
rich, for he used the gold to invest and trade – and it supported him and his
wife, his children, and his parents for a long time to come. The man with the
reeds, however, was no richer for his reeds because, in the end, he never did
take them out of that sack, and they ended up rotting in there and smelling
bad."
"Prince, you are like this man with a sack of reeds! Give up your evil views!
Let them not harm you!"
"Such words… Venerable, nay, Holy Arahant Kumara-Kassapa, your words touch me,
and your parables have shown me that I am using foolish means to try to find the
truth. It is as if you set upright that which had been toppled. I came today to
hear your quick witted replies, because I wanted sport in the field of debate,
but today I shall leave having learned something very valuable – as if traveling
and suddenly finding a hidden diamond. You expound your teachings and make them
easy to hear, easy to understand, and what you say indeed makes sense. I, sire
Kumara, take my refuge in the Buddha, the Dhamma, and the Sangha. Take me as
this: as a lay follower from now until the day that I perish. Pray, sir, grant
us a teaching!"
So Kumara the Ascetic, the disciple of the Buddha, gave a teaching on generosity
and the value of giving.
This inspired Prince Payasi to establish a charity for the needy – and anyone in
need, be they merely ‘down on their luck’ or an ascetic hermit could go to his
charity and receive clothing and food, though the food was of poor quality and
the clothes made from rough burlap. Thus suited him fine, and it suited those in
need fine too, but a concerned Noble named Uttara, who had been in charge of
running the charity, commented, "Through this Charity, I think, Myself and
Prince Payasi will have very different rewards."
The Prince heard this and said to Uttara, "I expect a reward for my charity and
I see nothing wrong with doing so."
"Yes, but Lord, the food and the clothes you give… I would not feign to touch
them, and you, yourself, would not even walk on them with your thickest boots!"
"Hmm… well…"
"Sire, how can you expect a good reward from a half-hearted charity?"
The Prince sighed, and then said, "As you wish. Discard the poor quality food
and clothes, and instead give out food and clothes as I myself, or as you
yourself would make use of."
"Yes, sire." And he did just that.
Upon death, Prince Payasi was born in a middling heaven, with middling angels
because, though he was very generous, he was half-hearted about it, and
begrudged that which he gave. Uttara, however, was reborn in the heaven of the
Thirty Three Gods, for he was unconditionally, and un-begrudgingly generous.
As it turned out, one of the Buddha’s disciples, Gavampati, was accustomed to
take his midday nap in the very heaven where Prince Payasi was reborn, and when
he went there next, he recognized the Prince.
"Are you not the man who clung to false views?"
"Yes, but I have long abandoned them, thanks to the wonderful Venerable Kumara."

"Oh. Good to see you, and that is good to hear. Whatever became of that Uttara,
who ran your charity for you?"
"He was reborn in the Heaven of the Thirty Three Gods—this is because he gave
without begrudging a single thing, and had unlimited generosity."
"Hmm. Interesting."
"Venerable sir?"
"Yes, Prince?"
"Do me a kindness – When you go back, tell everyone of my fate, and of Uttara’s
fate, that they may know not to make my mistake!"
Gavampati did as he was asked, and said this to his fellows:
"Prince Payasi was reborn in a middling heaven with middling angels, because,
though he gave charity, he was begrudging of it. Uttara, who merely managed the
charity, went to the Heaven of the Thirty Three Gods, because he did not
begrudge. Learn you a lesson of this! Never be begrudging of that which you
give!"

Digha Nikaya - Maha-satipatthana Sutta

DN 22
Maha-satipatthana Sutta
The Great Frames of Reference
Translated from the Pali by
Thanissaro BhikkhuPTS: D ii 289



Source: Transcribed from a file provided by the translator.



Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Translator's Introduction
The word "satipatthana" is the name for an approach to meditation aimed at
establishing sati, or mindfulness. The term sati is related to the verb sarati,
to remember or to keep in mind. It is sometimes translated as non-reactive
awareness, free from agendas, simply present with whatever arises, but the
formula for satipatthana doesn't support that translation. Non-reactive
awareness is actually an aspect of equanimity, a quality fostered in the course
of satipatthana. The activity of satipatthana, however, definitely has a
motivating agenda: the desire for Awakening, which is classed not as a cause of
suffering, but as part of the path to its ending (see SN 51.15). The role of
mindfulness is to keep the mind properly grounded in the present moment in a way
that will keep it on the path. To make an analogy, Awakening is like a mountain
on the horizon, the destination to which you are driving a car. Mindfulness is
what remembers to keep attention focused on the road to the mountain, rather
than letting it stay focused on glimpses of the mountain or get distracted by
other paths leading away from the road.
As a compound term, satipatthana can be broken down in two ways, either as
sati-patthana, foundation of mindfulness; or as sati-upatthana, establishing of
mindfulness. Scholars debate as to which is the proper interpretation, but in
practice both provide useful food for thought.
The first interpretation focuses on the objects of the meditation practice, the
focal points that provide mindfulness with a foundation — or, to use the more
idiomatic English phrase adopted here, a frame of reference. Altogether there
are four: the body in and of itself; feelings in and of themselves; mind in and
of itself; and mental qualities in and of themselves. The "in and of itself"
here is crucial. In the case of the body, for instance, it means viewing the
body on its own terms rather than in terms of its function in the context of the
world (for in that case the world would be the frame of reference). Dropping any
concern for how the body's beauty, agility, or strength fits into the world, the
meditator simply stays with the direct experience of its breathing, its
movements, its postures, its elementary properties, and its inevitable decay. A
similar principle applies to the other frames of reference.
The second interpretation of satipatthana — sati-upatthana — focuses on the
process of the meditation practice, on how a frame of reference is established.
This sutta gives three stages for this process, applied to each frame of
reference. The first stage, as applied to the body, is this:
The monk remains focused on the body in and of itself — ardent, alert, and
mindful — putting aside greed and distress with reference to the world.
"Remaining focused" refers to the element of concentration in the practice, as
the meditator holds to one particular frame of reference amid the conflicting
currents of experience. "Ardent" refers to the effort put into the practice,
trying to abandon unskillful states of mind and develop skillful ones in their
stead, all the while trying to discern the difference between the two. "Alert"
means being clearly aware of what is happening in the present. "Mindful," as
mentioned above, means being able to keep the frame of reference continually in
mind. As these qualities work together, they bring the mind to a solid state of
concentration. Although satipatthana practice is often said to be separate from
the practice of jhana, a number of suttas — such as MN 125 (not in this
collection) and AN 8.63 — equate the successful completion of this first stage
with the attainment of the first level of jhana. This point is confirmed by the
many suttas — MN 118 among them — describing how the practice of satipatthana
brings to completion the factors for Awakening, which coincide with the factors
of jhana.
The second stage of satipatthana practice is this:
One remains focused on the phenomenon of origination with regard to the body, on
the phenomenon of passing away with regard to the body, or on the phenomenon of
origination & passing away with regard to the body.
The "phenomena of origination and passing away" covers events either directly or
indirectly related to one's chosen frame of reference. "Directly" means changes
in the frame of reference itself. For instance, when focused on the body, one
may notice the arising and passing away of breath sensations within it.
"Indirectly," here, means events in any of the other three frames of reference
as they relate to the body. For example, one might notice the arising and
passing away of feelings of pleasure or mental states of irritation in
connection to events in the body. Or one might notice lapses of mindfulness in
one's focus on the body.
In each of these cases, if the origination and passing away is of neutral events
such as the aggregates, one is directed simply to be aware of them as events,
and to let them follow their natural course so as to see what factors accompany
them and lead to their comings and goings. However, when skillful or unskillful
mental qualities — such as the factors for Awakening or the Hindrances — arise
and pass away, one is encouraged to foster the factors that strengthen jhana and
eliminate the factors that weaken it. This means actively getting engaged in
maximizing skillful mental qualities and minimizing unskillful ones. One thus
develops insight into the process of origination and passing away by taking an
active and sensitive role in the process, just as you learn about eggs by trying
to cook with them, gathering experience from your successes and failures in
attempting increasingly difficult dishes.
As this process leads to stronger and more refined states of concentration, it
makes one sensitive to the fact that the grosser one's participation in the
process of origination and passing away in the mind, the grosser the level of
stress that results. This leads one to let go of increasingly refined levels of
participation as one is able to detect them, leading to the third and final
stage in satipatthana practice:
Or his mindfulness that 'There is a body (feeling, mind, mental quality)' is
maintained [simply] to the extent of knowledge & recollection. And he remains
independent, unsustained by (not clinging to) anything in the world.
This stage corresponds to a mode of perception that the Buddha in MN 121 terms
"entry into emptiness":
Thus he regards it [this mode of perception] as empty of whatever is not there.
Whatever remains, he discerns as present: "there is this."
This is the culminating equipoise where the path of the practice opens to a
state of non-fashioning and from there to the fruit of Awakening and release.
At first glance, the four frames of reference for satipatthana practice sound
like four different meditation exercises, but MN 118 makes clear that they can
all center on a single practice: keeping the breath in mind. When the mind is
with the breath, all four frames of reference are right there. The difference
lies simply in the subtlety of one's focus. It's like learning to play the
piano. As you get more proficient at playing, you also become sensitive in
listening to ever more subtle levels in the music. This allows you to play even
more skillfully. In the same way, as a meditator get more skilled in staying
with the breath, the practice of satipatthana gives greater sensitivity in
peeling away ever more subtle layers of participation in the present moment
until nothing is left standing in the way of total release.



I have heard that on one occasion the Blessed One was staying in the Kuru
country. Now there is a town of the Kurus called Kammasadhamma. There the
Blessed One addressed the monks, "Monks."
"Lord," the monks replied.
The Blessed One said this: "This is the direct path for the purification of
beings, for the overcoming of sorrow & lamentation, for the disappearance of
pain & distress, for the attainment of the right method, & for the realization
of Unbinding — in other words, the four frames of reference. Which four?
"There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings... mind... mental qualities in & of
themselves — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
A. Body
"And how does a monk remain focused on the body in & of itself?
[1] "There is the case where a monk — having gone to the wilderness, to the
shade of a tree, or to an empty building — sits down folding his legs crosswise,
holding his body erect and setting mindfulness to the fore [lit: the front of
the chest]. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns that he is breathing in long; or breathing out
long, he discerns that he is breathing out long. Or breathing in short, he
discerns that he is breathing in short; or breathing out short, he discerns that
he is breathing out short. He trains himself to breathe in sensitive to the
entire body and to breathe out sensitive to the entire body. He trains himself
to breathe in calming bodily fabrication and to breathe out calming bodily
fabrication. Just as a skilled turner or his apprentice, when making a long
turn, discerns that he is making a long turn, or when making a short turn
discerns that he is making a short turn; in the same way the monk, when
breathing in long, discerns that he is breathing in long; or breathing out
short, he discerns that he is breathing out short... He trains himself to
breathe in calming bodily fabrication, and to breathe out calming bodily
fabrication.
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the
body in & of itself. Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with regard to the body,
or on the phenomenon of origination & passing away with regard to the body. Or
his mindfulness that 'There is a body' is maintained to the extent of knowledge
& remembrance. And he remains independent, unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on the body in & of
itself.
[2] "Furthermore, when walking, the monk discerns that he is walking. When
standing, he discerns that he is standing. When sitting, he discerns that he is
sitting. When lying down, he discerns that he is lying down. Or however his body
is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a monk
remains focused on the body in & of itself.
[3] "Furthermore, when going forward & returning, he makes himself fully alert;
when looking toward & looking away... when bending & extending his limbs... when
carrying his outer cloak, his upper robe & his bowl... when eating, drinking,
chewing, & savoring... when urinating & defecating... when walking, standing,
sitting, falling asleep, waking up, talking, & remaining silent, he makes
himself fully alert.
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a monk
remains focused on the body in & of itself.
[4] "Furthermore... just as if a sack with openings at both ends were full of
various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds,
husked rice — and a man with good eyesight, pouring it out, were to reflect,
'This is wheat. This is rice. These are mung beans. These are kidney beans.
These are sesame seeds. This is husked rice,' in the same way, monks, a monk
reflects on this very body from the soles of the feet on up, from the crown of
the head on down, surrounded by skin and full of various kinds of unclean
things: 'In this body there are head hairs, body hairs, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus,
blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a monk
remains focused on the body in & of itself.
[5] "Furthermore... just as a skilled butcher or his apprentice, having killed a
cow, would sit at a crossroads cutting it up into pieces, the monk contemplates
this very body — however it stands, however it is disposed — in terms of
properties: 'In this body there is the earth property, the liquid property, the
fire property, & the wind property.'
"In this way he remains focused internally on the body in & of itself, or
focused externally... unsustained by anything in the world. This is how a monk
remains focused on the body in & of itself.
[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground —
one day, two days, three days dead — bloated, livid, & festering, he applies it
to this very body, 'This body, too: Such is its nature, such is its future, such
its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground, picked
at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a
skeleton smeared with flesh & blood, connected with tendons... a fleshless
skeleton smeared with blood, connected with tendons... a skeleton without flesh
or blood, connected with tendons... bones detached from their tendons, scattered
in all directions — here a hand bone, there a foot bone, here a shin bone, there
a thigh bone, here a hip bone, there a back bone, here a rib, there a breast
bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth,
here a skull... the bones whitened, somewhat like the color of shells... piled
up, more than a year old... decomposed into a powder: He applies it to this very
body, 'This body, too: Such is its nature, such is its future, such its
unavoidable fate.'
"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the
body in & of itself. Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with regard to the body,
or on the phenomenon of origination & passing away with regard to the body. Or
his mindfulness that 'There is a body' is maintained to the extent of knowledge
& remembrance. And he remains independent, unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on the body in & of
itself.
(B. Feelings)
"And how does a monk remain focused on feelings in & of themselves? There is the
case where a monk, when feeling a painful feeling, discerns that he is feeling a
painful feeling. When feeling a pleasant feeling, he discerns that he is feeling
a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he
discerns that he is feeling a neither-painful-nor-pleasant feeling.
"When feeling a painful feeling of the flesh, he discerns that he is feeling a
painful feeling of the flesh. When feeling a painful feeling not of the flesh,
he discerns that he is feeling a painful feeling not of the flesh. When feeling
a pleasant feeling of the flesh, he discerns that he is feeling a pleasant
feeling of the flesh. When feeling a pleasant feeling not of the flesh, he
discerns that he is feeling a pleasant feeling not of the flesh. When feeling a
neither-painful-nor-pleasant feeling of the flesh, he discerns that he is
feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a
neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is
feeling a neither-painful-nor-pleasant feeling not of the flesh.
"In this way he remains focused internally on feelings in & of themselves, or
externally on feelings in & of themselves, or both internally & externally on
feelings in & of themselves. Or he remains focused on the phenomenon of
origination with regard to feelings, on the phenomenon of passing away with
regard to feelings, or on the phenomenon of origination & passing away with
regard to feelings. Or his mindfulness that 'There are feelings' is maintained
to the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on feelings in & of themselves.
(C. Mind)
"And how does a monk remain focused on the mind in & of itself? There is the
case where a monk, when the mind has passion, discerns that the mind has
passion. When the mind is without passion, he discerns that the mind is without
passion. When the mind has aversion, he discerns that the mind has aversion.
When the mind is without aversion, he discerns that the mind is without
aversion. When the mind has delusion, he discerns that the mind has delusion.
When the mind is without delusion, he discerns that the mind is without
delusion.
"When the mind is restricted, he discerns that the mind is restricted. When the
mind is scattered, he discerns that the mind is scattered. When the mind is
enlarged, he discerns that the mind is enlarged. When the mind is not enlarged,
he discerns that the mind is not enlarged. When the mind is surpassed, he
discerns that the mind is surpassed. When the mind is unsurpassed, he discerns
that the mind is unsurpassed. When the mind is concentrated, he discerns that
the mind is concentrated. When the mind is not concentrated, he discerns that
the mind is not concentrated. When the mind is released, he discerns that the
mind is released. When the mind is not released, he discerns that the mind is
not released.
"In this way he remains focused internally on the mind in & of itself, or
externally on the mind in & of itself, or both internally & externally on the
mind in & of itself. Or he remains focused on the phenomenon of origination with
regard to the mind, on the phenomenon of passing away with regard to the mind,
or on the phenomenon of origination & passing away with regard to the mind. Or
his mindfulness that 'There is a mind' is maintained to the extent of knowledge
& remembrance. And he remains independent, unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on the mind in & of
itself.
(D. Mental Qualities)
"And how does a monk remain focused on mental qualities in & of themselves?
[1] "There is the case where a monk remains focused on mental qualities in & of
themselves with reference to the five hindrances. And how does a monk remain
focused on mental qualities in & of themselves with reference to the five
hindrances? There is the case where, there being sensual desire present within,
a monk discerns that 'There is sensual desire present within me.' Or, there
being no sensual desire present within, he discerns that 'There is no sensual
desire present within me.' He discerns how there is the arising of unarisen
sensual desire. And he discerns how there is the abandoning of sensual desire
once it has arisen. And he discerns how there is no future arising of sensual
desire that has been abandoned. (The same formula is repeated for the remaining
hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and
uncertainty.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he remains
focused on the phenomenon of origination with regard to mental qualities, on the
phenomenon of passing away with regard to mental qualities, or on the phenomenon
of origination & passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the five clinging-aggregates. And how does he
remain focused on mental qualities in & of themselves with reference to the five
clinging-aggregates? There is the case where a monk [discerns]: 'Such is form,
such its origination, such its disappearance. Such is feeling... Such is
perception... Such are fabrications... Such is consciousness, such its
origination, such its disappearance.'
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the five clinging-aggregates.
[3] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the sixfold internal & external sense media. And
how does he remain focused on mental qualities in & of themselves with reference
to the sixfold internal & external sense media? There is the case where he
discerns the eye, he discerns forms, he discerns the fetter that arises
dependent on both. He discerns how there is the arising of an unarisen fetter.
And he discerns how there is the abandoning of a fetter once it has arisen. And
he discerns how there is no future arising of a fetter that has been abandoned.
(The same formula is repeated for the remaining sense media: ear, nose, tongue,
body, & intellect.)
"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening. And how does he
remain focused on mental qualities in & of themselves with reference to the
seven factors for Awakening? There is the case where, there being mindfulness as
a factor for Awakening present within, he discerns that 'Mindfulness as a factor
for Awakening is present within me.' Or, there being no mindfulness as a factor
for Awakening present within, he discerns that 'Mindfulness as a factor for
Awakening is not present within me.' He discerns how there is the arising of
unarisen mindfulness as a factor for Awakening. And he discerns how there is the
culmination of the development of mindfulness as a factor for Awakening once it
has arisen. (The same formula is repeated for the remaining factors for
Awakening: analysis of qualities, persistence, rapture, serenity, concentration,
& equanimity.)
"In this way he remains focused internally on mental qualities in & of
themselves, or externally... unsustained by (not clinging to) anything in the
world. This is how a monk remains focused on mental qualities in & of themselves
with reference to the seven factors for Awakening.
[5] "Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the four noble truths. And how does he remain
focused on mental qualities in & of themselves with reference to the four noble
truths? There is the case where he discerns, as it has come to be, that 'This is
stress... This is the origination of stress... This is the cessation of
stress... This is the way leading to the cessation of stress.'
[a] "Now what is the noble truth of stress? Birth is stressful, aging is
stressful, death is stressful; sorrow, lamentation, pain, distress, & despair
are stressful; association with the unbeloved is stressful; separation from the
loved is stressful; not getting what one wants is stressful. In short, the five
clinging-aggregates are stressful.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be,
coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the
various beings in this or that group of beings, that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,
decline of life-force, weakening of the faculties of the various beings in this
or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the aggregates,
casting off of the body, interruption in the life faculty of the various beings
in this or that group of beings, that is called death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward
sadness of anyone suffering from misfortune, touched by a painful thing, that is
called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting, weeping,
wailing, lamentation of anyone suffering from misfortune, touched by a painful
thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily discomfort,
pain or discomfort born of bodily contact, that is called pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called distress.
"And what is despair? Whatever despair, despondency, desperation of anyone
suffering from misfortune, touched by a painful thing, that is called despair.
"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or
tactile sensations occur to one; or one has connection, contact, relationship,
interaction with those who wish one ill, who wish for one's harm, who wish for
one's discomfort, who wish one no security from the yoke. This is called the
stress of association with the unbeloved.
"And what is the stress of separation from the loved? There is the case where
desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile
sensations do not occur to one; or one has no connection, no contact, no
relationship, no interaction with those who wish one well, who wish for one's
benefit, who wish for one's comfort, who wish one security from the yoke, nor
with one's mother, father, brother, sister, friends, companions, or relatives.
This is called the stress of separation from the loved.
"And what is the stress of not getting what one wants? In beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth not
come to us.' But this is not to be achieved by wishing. This is the stress of
not getting what one wants. In beings subject to aging... illness... death...
sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not
be subject to aging... illness... death... sorrow, lamentation, pain, distress,
& despair, and may aging... illness... death... sorrow, lamentation, pain,
distress, & despair not come to us.' But this is not to be achieved by wishing.
This is the stress of not getting what one wants.
"And what are the five clinging-aggregates that, in short, are stress? Form as a
clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate: These are called the five clinging-aggregates that, in
short, are stress.
"This is called the noble truth of stress.
[b] "And what is the noble truth of the origination of stress? The craving that
makes for further becoming — accompanied by passion & delight, relishing now
here & now there — i.e., craving for sensuality, craving for becoming, craving
for non-becoming.
"And where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever is endearing & alluring in terms of the world: that is
where this craving, when arising, arises. That is where, when dwelling, it
dwells.
"And what is endearing & alluring in terms of the world? The eye is endearing &
alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness...
Tongue-consciousness... Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of
nose-contact... Feeling born of tongue-contact... Feeling born of
body-contact... Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of
ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for
ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed at
smells... Thought directed at tastes... Thought directed at tactile
sensations... Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas
is endearing & alluring in terms of the world. That is where this craving, when
arising, arises. That is where, when dwelling, it dwells.
"This is called the noble truth of the origination of stress.
[c] "And what is the noble truth of the cessation of stress? The remainderless
fading & cessation, renunciation, relinquishment, release, & letting go of that
very craving.
"And where, when being abandoned, is this craving abandoned? And where, when
ceasing, does it cease? Whatever is endearing & alluring in terms of the world:
that is where, when being abandoned, this craving is abandoned. That is where,
when ceasing, it ceases.
"And what is endearing & alluring in terms of the world? The eye is endearing &
alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
"The ear... The nose... The tongue... The body... The intellect...
"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
"Eye-consciousness... Ear-consciousness... Nose-consciousness...
Tongue-consciousness... Body-consciousness... Intellect-consciousness...
"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of
nose-contact... Feeling born of tongue-contact... Feeling born of
body-contact... Feeling born of intellect-contact...
"Perception of forms... Perception of sounds... Perception of smells...
Perception of tastes... Perception of tactile sensations... Perception of
ideas...
"Intention for forms... Intention for sounds... Intention for smells...
Intention for tastes... Intention for tactile sensations... Intention for
ideas...
"Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed at
smells... Thought directed at tastes... Thought directed at tactile
sensations... Thought directed at ideas...
"Evaluation of forms... Evaluation of sounds... Evaluation of smells...
Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas
is endearing & alluring in terms of the world. That is where, when being
abandoned, this craving is abandoned. That is where, when ceasing, it ceases.
"This is called the noble truth of the cessation of stress.
[d] "And what is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"And what is right view? Knowledge with regard to stress, knowledge with regard
to the origination of stress, knowledge with regard to the cessation of stress,
knowledge with regard to the way of practice leading to the cessation of stress:
This is called right view.
"And what is right resolve? Aspiring to renunciation, to freedom from ill will,
to harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, from divisive speech, from
abusive speech, & from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing, & from
illicit sex. This is called right action.
"And what is right livelihood? There is the case where a disciple of the noble
ones, having abandoned dishonest livelihood, keeps his life going with right
livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds & exerts his intent for the sake of the
non-arising of evil, unskillful qualities that have not yet arisen... for the
sake of the abandoning of evil, unskillful qualities that have arisen... for the
sake of the arising of skillful qualities that have not yet arisen... (and) for
the maintenance, non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen: This is called right effort.
"And what is right mindfulness? There is the case where a monk remains focused
on the body in & of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves... the mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk — quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters
& remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thoughts & evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed thought
& evaluation — internal assurance. With the fading of rapture, he remains in
equanimity, is mindful & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare, 'Equanimous &
mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain —
as with the earlier disappearance of elation & distress — he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
This is called right concentration.
"This is called the noble truth of the path of practice leading to the cessation
of stress.
"In this way he remains focused internally on mental qualities in & of
themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he remains
focused on the phenomenon of origination with regard to mental qualities, on the
phenomenon of passing away with regard to mental qualities, or on the phenomenon
of origination & passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the four noble truths...
(E. Conclusion)
"Now, if anyone would develop these four frames of reference in this way for
seven years, one of two fruits can be expected for him: either gnosis right here
& now, or — if there be any remnant of clinging-sustenance — non-return.
"Let alone seven years. If anyone would develop these four frames of reference
in this way for six years... five... four... three... two years... one year...
seven months... six months... five... four... three... two months... one
month... half a month, one of two fruits can be expected for him: either gnosis
right here & now, or — if there be any remnant of clinging-sustenance —
non-return.
"Let alone half a month. If anyone would develop these four frames of reference
in this way for seven days, one of two fruits can be expected for him: either
gnosis right here & now, or — if there be any remnant of clinging-sustenance —
non-return.
"'This is the direct path for the purification of beings, for the overcoming of
sorrow & lamentation, for the disappearance of pain & distress, for the
attainment of the right method, & for the realization of Unbinding — in other
words, the four frames of reference.' Thus was it said, and in reference to this
was it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.

Digha Nikaya - Sakka-panha Sutta

Digha Nikaya - Sakka-panha Sutta

Thus have I heard. Once the lord was staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. And at that time Sakka, Lord of the gods felt a strong desire to see the Lord. And Sakka thought: ‘Where is the Blessed Lord, the fully-enlightened Buddha, now staying? Then, perceiving where the Lord was, Sakka said to the thirty-three gods: ‘Gentlemen, the Blessed Lord is now staying Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. How would it be if we were to go and visit the lord?’

‘Very good, Lord, and may good fortune go with you,’ Replied the Thirty-Three Gods.

Then Sakka said to Pancasikha of the Gandhabbas: ‘The Blessed Lord is staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. I propose to go visit him.’

‘Very good, Lord,’ said Pancasikha and, taking his yellow beluva-wood lute, he followed in attendance on Sakka. And, just as swiftly as a strong man might stretch forth his flexed arm, or flex it again, Sakka, surrounded by the Thirty-Three Gods and attended by Pancasikha, vanished from the heaven of the Thirty-Three and appeared in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya.

Then a tremendous light shone over Mount Vediya illuminating the village of Ambasanda – so great was the power of the gods – so that in the surrounding villages they were saying: ‘Look! Today, Mount Vediya is on fire! It’s Burning! It’s engulfed in flames! What is the matter, that Mount Vediya and Ambasanda are lit up like this?’ and they were so terrified that their hair stood on end.

Then Sakka said: ‘Pancasikha, it is hard for the likes of us to get near the Tathágata when they are enjoying the bliss of meditation, and therefore withdrawn. But if you, Pancasikha, were first to attract the ear of the Blessed Lord, then we might afterwards be able to approach and see the Blessed Lord, the fully enlightened Buddha.’

‘Very good, Lord,’ Said Pancasikha and, taking his yellow beluva-wood lute, he approached the Indasala Cave. Thinking: ‘As far as this is neither too far nor too near to the Lord, and he will hear my voice,’ he stood to one side. Then, to the strains of his lute, he sang these verses extolling the Buddha, the Dharma, the Arahants, and love:

‘Lady, your father Timbaru greet,

Oh sunshine fair, I give him honor due,

By whom was sired a maid as fair as you

Who is the cause of my heart’s delight.

Delightful as the breeze to one who sweats,

Or as cooling draught to one who thirsts,

Your radiant beauty is to me as dear

As the Dhamma is to Arahants.

Just as medicine to him who’s ill,

Or nourishment to one who’s starving still,

Bring me, gracious lady, sweet release

With water cool from my consuming flames.

The elephant, oppressed by summer heat,

Seeks out a lotus-pool upon which float

Petals and pollen of that flower

So into your bosom sweet I’d plunge.

As an elephant, urged by the goad,

Pays no heed to pricks of lance and spear,

So I, unheeding, know not what I do,

Intoxicated by your beauteous form.

By you my heart is tightly bound in bonds,

All my thoughts are quite transformed, and I

Can no longer find my former course:

I’m like a fish that’s caught on baited hook.

Come, embrace me, maiden fair of thighs,

Seize and hold me with your lovely eyes,

Take me in your arms, it’s all I ask!

My desire was slight at first, O maid

Of waving tresses, but it grew apace,

As grow the gifts that Arahants receive.

Whatever merit I have gained by gifts

To those Noble ones, may my reward

When it ripens, be your love, my Sun!

Just as that Sage would be rejoiced, if he

Were to gain supreme enlightenment,

So I’d rejoice to be made one with you.

If Sakka, Lord of Three and Thirty Gods

Were perchance to grant a boon to me,

It’s you I’d crave, my love for you’s so strong.

Your father, maid so wise, I venerate

Like a sal-tree fairly blossoming,

For his offspring’s sake, so sweet and fair.’

When he heard this, the Lord said: ‘Pancasikha, the sound of your strings blends so well with your song, and your song with the strings, that neither prevails excessively over the other. When did you compose these verses on the Buddha, the Dharma, the Arahants, and love?’

‘Lord, it was when the Blessed Lord was staying on the bank of the river Neranjara, under the goatherd’s banyan-tree prior to his enlightenment. At that time I fell in love with the Lady Bhadda, bright as the sun, the Daughter of King Timbaru of the Gandhabbas. But the lady was in love with somebody else. It was Sikhaddi, the son of Matali the Charioteer, whom she favored. And when I found out that I could not win the lady by any manner of means, I took my yellow Beluva-wood lute and went to the home of King Timbaru of the Gandhabbas, and there I sang those verses. And, Lord, having heard the verses the Lady Bhadda Suriyavaccasa said to me: ‘Sir, I have not personally seen that blessed Lord, though I heard of him when I went to the Sudhamma Hall of the Thirty Three Gods to dance. And since, sir, you praise that Blessed Lord so highly, let us meet today." And so, Lord, I met the Lady, not then but later.’

Then Sakka thought, ‘Pancasikha and the Lord are in friendly conversation,’ so he called to Pancasikha: ‘My dear Pancasikha, salute the Blessed Lord from me, saying, "Lord Sakka, king of the gods, together with his ministers and follows, pays homage at the feet of the Blessed Lord."’

‘Very good, Lord,’ said Pancasikha, and did so.

‘Pancasikha, may Sakka, King of the gods, his ministers and followers be happy, for they all desire happiness: devas, humans, asuras, nagas, Gandhabbas, and whatever other groups of beings there are!’ for that is the way the Tathágatas greet such mighty beings. After this greeting, Sakka entered the Indasala Cave, saluted the Lord, and stood to one side, and the Thirty Three Gods, with Pancasikha, did the same.

Then in the Indasala Cave the rough passages became smooth, the narrow parts become wide, and the pitch-dark cavern became bright, owing to the power of the devas. Then the Lord said to Sakka: ‘It is wonderful, it is marvelous that the Venerable Kosiya, with so much, so many things to do, should come here!’ ‘Lord, I have long wished to visit the Blessed Lord, but I have always been so busy on behalf of the Thirty Three that I was unable to come. Once the Blessed Lord was staying at Savatthi in the Salala hut, and I went to Savatthi to see the Lord.

‘At that time the Blessed Lord was seated in some form of Meditation, and King Vessavana’s wife Bhunjatu was waiting on him, venerating him with palms together. I said to her: "Lady, please salute the Blessed Lord for me and say: ‘Sakka, the King of Gods, with his ministers and followers, pays homage at the Lord’s feet.’ But she said: "Sir, it is not the right time to see the Blessed Lord, he is in retreat." "Well then, Lady, when the Blessed Lord rises from his meditation, please tell him what I have said." Lord, did the lady salute you on my behalf and does the Lord remember what she said?’

‘She did salute me, King of the Gods, and I remember what she said. I also remember that it was Your Reverence’s chariot-wheels that roused me from my meditation.’

‘Lord, those gods who arose in the heaven of the Thirty-Three before I did have told me and assured me that whenever a Tathágata, a fully enlightened Arahant Buddha arises in the world, the ranks of Devas increase, and those of asuras decline in numbers. In fact I have witnessed this myself. There was, Lord, right here in Kapilavatthu a Sakyan girl called Gopika who had faith in the Buddhas, the Dhamma, and the Sangha, and who observed the precepts scrupulously. She rejected the status of a woman and developed the thought of becoming a man. Then, after her death, at the breaking up of the body, she went to a happy destination, being reborn in a heaven state among the Thirty Three Gods, as one of our sons, becoming known as Gopaka the devas’ son. Also, there were three monks who, having observed the holy life under the Blessed Lord, had been reborn in the inferior condition of Gandhabbas. They lived indulging in the pleasures of the five senses, as our attendants and servants. At this, Gopaka rebuked them saying: "What were you about sirs, that you did not listen to the Blessed Lord’s teaching? I was a woman who had faith in the Buddha… I rejected the status of a woman…and was reborn among the Thirty-Three Gods and am Known as Gopaka the Deva’s son. But you, after having observed the Holy life under the Blessed Lord, have been reborn in the inferior life condition of Gandhabbas!" And being thus rebuked the two of those Devas immediately developed mindfulness, and so attained to the realm of the Retinue of Brahma. But one of them remained addicted to sensual pleasures.

Gopaka Spoke:

"Discipline once of Him-Who-Sees,

The Name I bore then Gopika.

The Buddha, Dhamma firmly trusting

I served the Sangha cheerfully.

For loyal service paid to him

See me now, a Sakka-son,

Mighty in the Threefold Heaven

Resplendent; Gopaka my name.

Then former monks I saw, who’d reached

No higher than Gandhabba’s rank,

Who before had human birth

And led the life the Buddha taught.

We supplied their food and drink,

And waited on them in our homes.

Had they no ears, that they thus blest

Still could not grasp the Buddha’s law?

Each for himself must understand

That Dhamma taught by him-who-sees,

And well-proclaimed. I, serving you,

Heard the Noble-One’s good words,

And so I’m born, a Sakka Son,

Mighty in the Three-Fold Heaven,

And resplendent, whereas you,

Though you served the Prince of Men

And led the matchless life he taught,

Have re-appeared in humble state

And not attained your proper rank,

A sorry sight it is to see

One’s Dhamma-fellows sunk so low

That, gandhabba-spirits, you

But come to wait upon the gods,

While as for me – I am transformed!

From household life, and female, I

Am now reborn a male, a god,

Rejoicing in celestial bliss!"

When thus rebuked by Gopaka,

Disciple true of Gotama,

In sore distress they all replied:

"Alas, let’s go, and strive amain,

And be no longer others’ slaves!"

And of the three, two struggled hard,

And bore in mind the Teacher’s word.

They purified their hearts of lust,

Perceiving peril in desires,

And like the elephant that bursts

All restraining bonds, they broke

The fetters and the bonds of lust,

Those fetters of the evil one

So hard to overcome – and thus

The very gods, the Thirty Three

With Indra and Pajapati,

Who sat enthroned in Council Hall,

These two heroes, passions purged,

Outstripped, and left them far behind.

On seeing which, Vasava, dismayed,

Chief amidst that throng of gods,

Cried: "See how these of lesser rank

outstrip the gods of the thirty three!"

Then hearing of his rulers fearsm

Gopaka said to Vasava:

Lord Indra, in the world of men

A Buddha, called the Sakyan Sage,

Has gained the mastery of lust,

And these his pupils, who had failed

In mindfulness when claimed by death,

Have now regained it with my help.

Though one of them is left behind

And still among Gandhabbas dwells,

These two, on highest wisdom set,

In deep absorption spurn the gods!

Let no disciple ever doubt

That truth may yet be realized

By those who dwell in these abodes.

To him who’s crossed the flood and made

an end of doubts, our homage due,

The Buddha, Victor, Lord, we give."

Even here, they gained the truth, and so

Have passed beyond greater eminence.

Those two have gained a higher place than this

In realms of Brahma’s Retinue. And we

Have come, O Lord, in hope that we may gain

That truth, and, if the Lord will give us leave,

To put our questions to the Blessed Lord.’

Then the Lord thought: ‘Sakka has lived a pure life for a long time. Whatever questions he may ask will be to the point and not frivolous, and he will be quick to understand my answers.’ So the Blessed Lord replied to Sakka in this verse:

‘Ask me, Sakka, all that you desire!

On what you ask, I’ll put your mind at rest.’

Being thus invited, Sakka, Ruler of the gods, put his first question to the Lord: ‘By what fetters, sir, are beings bound – gods, humans, asuras, nagas, Gandhabbas and whatever other kinds there may be – whereby, although they wish to live without hate, harming, hostility or malignity, and in peace, they yet live in hate, harming one another, hostile and malign?’ This was Sakka’s first question to the Lord, and the Lord replied: ‘Ruler of the Gods, it is the bonds of jealously and avarice that bind beings so that though they wish to live without hate… they yet live in hate, harming one another, hostile and malign.’ This was the Lord’s reply, and Sakka, delighted, exclaimed: ‘So it is, Lord, so it is, Well-Farer! Through the Lord’s answer I have overcome my doubt and uncertainty!’

Then Sakka, having expressed his appreciation, asked another question: ‘But sir, what gives rise to jealousy and avarice, what is their origin, how are they born, how do they arise? Owing to the presence of what do they arose, owing to the absence of what do they arise?’

‘Jealousy and avarice, Ruler of the Gods, take rise from like and dislike, this is their origin, this is how they are born, how they arose. When these are present, they arise; when these are absent, they do not arise.’

‘But, sir, what gives rise to like and dislike?… Owing to the presence of what do they arise, owing to the absence of what do they not arise?’

‘They arise, Ruler of the Gods, from desire … Owing to the presence of desire, they arise, owing to the absence of desire they do not arise.’

‘But sir, what gives rise to desire?’

‘Desire, Ruler of the Gods, arises from thinking… when the mind thinks about something, desire arises; when the mind thinks about nothing, desire does not arise.’

‘But, sir, what gives rise to thinking?’

‘Thinking arises from the tendency to proliferation… when this tendency is present, thinking arises; when it is absent, thinking does not arise.’

‘Well, sir, what practice has that monk undertaken who has reached the right way which is needful and leading to the cessation of the tendency to proliferation?’

‘Ruler of the Gods, I declare that there are two kinds of happiness: the kind to be pursued, and the kind to be avoided. The same applied to unhappiness and equanimity.

‘Why have I declared this in regard to happiness? This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after. Now, of such happiness as is accompanied by thinking and pondering, and of that which is not so accompanied, the latter is the more excellent. The same applies to unhappiness and to equanimity. And this, Ruler of Gods, is the practice that monk has undertaken who has reached the right way… leading to the cessation of the tendency to proliferation.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka, having expressed his appreciation, asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired the restraint required by the rules?’

‘Ruler of the Gods, I declare that there are two kinds of bodily conduct: the kind to be pursued and the kind to be avoided. The same applied to conduct of speech and to the pursuit of goals. Why have I declared this in regard to bodily conduct? This is how I understood bodily conduct: When I observed that by the performance of certain actions, unwholesome factors decreased and wholesome ones increased, then such bodily action was to be followed. That is why I make this distinction. The same applies conduct of speech and the pursuit of goals. And this, Ruler of the Gods, is the practice that monk has undertaken who has acquired the restraint required by the rules.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired control of his sense faculties?’

‘Ruler of the Gods, I declare that things perceived by the eye are of two kinds: the kind to be pursued, and the kind to be avoided. The same applied to the things perceived by the ear, the nose, the tongue, the body and the mind.’

At this, Sakka said, "Lord, I understand in full the true meaning of what the Blessed Lord has outlined in brief. Lord, whatever object perceived by the eye, if its pursuit leads to the increase of unwholesome factors and the decrease of wholesome ones, that is not to be sought after; if its pursuit leads to the decrease of unwholesome factors and the increase of wholesome ones, such an object is to be sought after. After the same applied to things perceived by the ear, the nose, the tongue, the body and the mind. Thus I understand in full the true meaning of what the Blessed Lord has outlined in brief, and thus through the Lord’s answer I have overcome my doubt and got rid of uncertainty.’

Then Sakka asked another question: ‘Sir, do all ascetics and Brahmins teach the same doctrine, practice the same discipline, want the same thing and pursue the same goal?’

‘No, Ruler of the Gods, they do not.’

‘But why, sir, do they not do so?’

‘The world, Ruler of the Gods, is made up of many and various elements. Such being the case, beings adhere to one or other of these various things, and whatever they adhere to they become powerfully addicted to, and declare: ‘This alone is the truth, everything else is false!’ Therefore, they do not all teach the same thing, pursue the same goal.’

‘Sir, are all ascetics and Brahmins fully proficient, freed from bonds, perfect in the holy life, have they perfectly reached the goal?’

‘No, ruler of the Gods.’

‘Why is that sir?’

‘Only those who are liberated by the destruction of craving are fully proficient, freed from the bonds, perfect in the holy life and have perfectly reached the goal.’

Then Sakka, having delighted in and expressed his approval of the Blessed One's words, said to him: "Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, which is why one is reborn in high states and low. Whereas other outside priests and contemplatives gave me no chance to ask them these questions, the Blessed One has answered at length, so that he has removed the arrow of my uncertainty and perplexity."

"Ruler of the Gods, do you recall having asked other priests and contemplatives these questions?"

"Yes, lord, I recall having asked other priests and contemplatives these questions."

"If it's no inconvenience, could you tell me how they answered?"

"It's no inconvenience when sitting with the Blessed One or one who is like him."

"Then tell me, Ruler of the Gods."

"Having gone to those whom I considered to be priests and contemplatives living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, 'What is your name?'

"Being asked, I responded, 'I, dear sir, am Sakka, the Ruler of the Gods.'

"So they questioned me further, 'But what kamma did you do to attain to this state?'

"So I taught them the Dhamma as far as I had heard and mastered it. And they were gratified with just this much: 'We have seen Sakka, the Ruler of the Gods, and he has answered our questions!' So, instead of my becoming their disciple, they simply became mine. But I, lord, am the Blessed One's disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening."

"Ruler of the Gods, do you recall ever having previously experienced such happiness and joy?" "Yes, lord, I do."

"And how do you recall ever having previously experienced such happiness and joy?" "Once, lord, the devas and asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: 'Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.' But my attainment of happiness and joy was in the sphere of violence and weapons. It didn't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness and joy on hearing the Blessed One's Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding.’

‘And, Ruler of the Gods, what things do you call to mind when you amid experiencing such satisfaction and happiness as this?’ ‘Lord, at such a time, six things come to mind at which I rejoice:


"I who merely as a god exist, have gained

The chance, by kamma, of another earthly life.’

That, Lord, is the first thing that occurs to me.

‘Leaving this non-human realm of gods behind,

Unerringly I’ll seek the womb I wish to find.’


That lord is the second thing…

‘My problems solved, I’ll gladly live by Buddha’s law,

Controlled and mindful, and with clear awareness filled."


That lord, is the third thing…

‘And should thereby enlightenment arise in me,

As one who knows I’ll dwell, and there await my end."


That lord, is the fourth thing…

‘Then when I leave the human world again, I’ll be

Once more a god, and one of highest rank.’


That lord, is the fifth thing…

‘More glorious than devas are the peerless gods,

Among whom dwelling I shall make my final home.’


That lord, is the sixth thing that occurs to me, and these are the six things at which I rejoice:

‘Long I wandered, unfulfilled, in doubt,

In quest of the Tathágata. I thought

Hermits who lived in seclusion and austere

Must surely be enlightened: I’ll seek them.

"What must I do to gain success, and what

Course but leads to failure?" – But thus asked,

They could not tell me how to tread the path.

Instead, when they found out that I am king

Of gods, they asked me why I’d come t them,

And I it was who taught them what I knew

Of Dhamma, and at that, rejoicing, they

Cried: "It’s Vasava, the Lord, we’ve seen!"

But now – I’ve seen the Buddha, and my doubts

Are all dispelled, my fears are allayed,

And now to the Enlightened One I pay

Homage due, to him who’s drawn the dark

Of Craving, to the Buddha, peerless Lord,

Mighty hero, Kinsman of the Sun!

Just as Brahma’s worshipped by the gods,

So likewise today we worship you,

Enlightened One, and Teacher unsurpassed,

Whom none can equal in the human world,

Or in the heavens, dwelling of the gods!’


Then Sakka, the Ruler of the Gods, said to Pancasikha of the Gandhabbas: ‘My dear Pancasikha, you have been of great help to me for gaining the ear of the Blessed Lord. For it was through your gaining his ear that we were admitted to the presence of the Blessed Lord, the Arahant, the supremely enlightened Buddha. I will be a father to you, you shall be king of the Gandhabbas, and I will give you Bhadda Suriyacaccasa, whom you desired.’ Then Sakka, the Ruler of the Gods, touched the earth with his hand and said three times,

Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!

Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!

Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!


While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye -- "Whatever is subject to origination is all subject to cessation" -- as it also did to his following of devas.


Such were the questions that the Blessed One answered at Sakka's bidding.

Digha Nikaya - Maha-samaya Sutta

DN 20
Maha-samaya Sutta
The Great Meeting
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: D ii 253



Source: Transcribed from a file provided by the translator.



Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Translator's Introduction
This discourse is an interesting example of the folklore of the Pali canon. It
shows that the tendency of Asian popular Buddhism to regard the Buddha as a
protective figure, and not just as a teacher, has its roots in the earliest part
of the tradition. Metrical analysis indicates that the long "tribute" section of
this discourse is very old, while the verses in the introductory section — which
is also found in the Samyutta Nikaya — are later in form. This fits with a more
subjective judgment: that the tribute was an earlier composition — in the
honorific style of the ancient court bards — to which the introduction was added
later. This judgment is based on the fact that the two sections do not quite fit
each other. The introduction to the tribute indicates that the reciter of the
tribute is the Buddha himself, whereas the narration in the tribute indicates
otherwise.
At any rate, this discourse is the closest thing in the Pali canon to a "who's
who" of the deva worlds, and should provide useful material for anyone
interested in the cosmology of early Buddhism.
The Commentary reports the belief that the devas enjoy hearing this discourse
chanted in Pali. Until recently it was part of many monks' standard memorized
repertoire, to be chanted at weddings and the dedication of new buildings. Even
today, as many of the traditions of memorization in Asia seem to be falling by
the wayside, there are a few monks and laypeople who chant this discourse
regularly.



I have heard that on one occasion the Blessed One was dwelling among the Sakyans
at Kapilavatthu in the Great Wood, together with a large Sangha of approximately
five hundred bhikkhus, all of them arahants. And most of the devatas from ten
world-systems had gathered in order to see the Blessed One and the Bhikkhu
Sangha. Then the thought occurred to four devatas of the ranks from the Pure
Abodes: "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the
Great Wood, together with a large Sangha of about five hundred bhikkhus, all of
them arahants. And most of the devatas from ten world-systems have gathered in
order to see the Blessed One and the Bhikkhu Sangha. Let us also approach the
Blessed One and, on arrival, let us each speak a verse in his presence."
Then, just as a strong man might extend his flexed arm or flex his extended arm,
those devatas disappeared from among the devas of the Pure Abodes and reappeared
before the Blessed One. Having paid homage to the Blessed One, they stood to one
side. As they were standing there, one devata recited this verse in the Blessed
One's presence:
A great meeting in the woods:
The deva hosts have assembled.
We have come to this Dhamma meeting
To see the invincible Sangha.
Then another devata recited this verse in the Blessed One's presence:
The bhikkhus there are concentrated,
Have straightened their own minds.
Like a charioteer holding the reins,
The wise ones guard their faculties.
Then another devata recited this verse in the Blessed One's presence:
Having cut through barrenness, cut the cross-bar,
Having uprooted Indra's pillar, unstirred,
They wander about pure, unstained,
Young nagas well tamed by the One with Vision.
Then another devata recited this verse in the Blessed One's presence:
Those who have gone to the Buddha for refuge
Will not go to the plane of woe.
On discarding the human body,
They will fill the hosts of the devas.
Then the Blessed One addressed the monks: "Monks, most of the devatas from ten
world-systems have gathered in order to see the Tathagata and the Bhikkhu
Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most
had their devata-gathering like mine at the present. Those who, in the future,
will be Pure Ones, Rightly Self-awakened, will at most have their
devata-gathering like mine at the present. I will detail for you the names of
the deva hosts. I will describe to you the names of the deva hosts. I will teach
you the names of the deva hosts. Listen and pay close attention. I will speak."
"As you say, lord," the monks replied. The Blessed One said:
I recite a verse of tribute.
Those who live where spirits dwell,
who live in mountain caves,
resolute, concentrated,
many, like hidden lions,
who have overcome horripilation,
white-hearted, pure,
serene, and undisturbed:
Knowing that more than 500 of them
had come to the forest of Kapilavatthu,
the Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached.
Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
Knowledge appeared to them,
vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas
filling every direction.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached.
Detect them, monks,
as I describe their glories, one by one.

7,000 yakkhas inhabiting the land of Kapilavatthu,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

6,000 yakkhas from the Himalayas,
of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

From Mount Sata 3,000 yakkhas
of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

These 16,000 yakkhas of varied hue
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

500 yakkhas from Vessamitta, of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Kumbhira from Rajagaha,
who dwells on Mount Vepulla,
attended to by more than 100,000 yakkhas —
Kumbhira from Rajagaha:
He, too, has come to the forest meeting.

And Dhatarattha, who rules
as king of the Eastern Direction,
as lord of the gandhabbas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Virulha, who rules
as king of the Southern Direction,
as lord of the kumbandas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Virupakkha, who rules
as king of the Western Direction,
as lord of the nagas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Kuvera, who rules
as king of the Northern Direction,
as lord of the yakkhas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

Dhatarattha from the Eastern Direction,
Virulhaka from the South,
Virupakkha from the West,
Kuvera from the Northern Direction:
These four Great Kings
encompassing the four directions,
resplendent, stand in the Kapilavatthu forest.

Their deceitful vassals have also come
— deceptive, treacherous —
Maya, Kutendu, vetendu,
Vitu with Vituta,
Candana, the Chief of Sensual Pleasure,
Kinnughandu, Nighandu,
Panada, the Mimic,
Matali, the deva's charioteer,
Cittasena the gandhabba,
King Nala, the Bull of the People,
Pañcasikha has come
with Timbaru and his daughter, Suriyavacchasa.
These and other kings, gandhabbas with their kings,
rejoicing, have approached
the monks' forest meeting.

Then there have also come
nagas from Lake Nabhasa,
Vesali, and Tacchaka.
Kambalas, Assataras,
Payagas, and their kin.
And from the River Yamuna
comes the prestigious naga, Dhatarattha.
The great naga Eravanna:
He, too, has come
to the forest meeting."

They who swoop down swiftly on naga kings,
divine, twice-born, winged, their eyesight pure:
(Garudas) came from the sky to the midst of the forest.
Citra and Supanna are their names.
But the Buddha made the naga kings safe,
made them secure from Supanna.
Addressing one another with affectionate words,
the nagas and Supannas made the Buddha their refuge.

"Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vasava's brothers — powerful, prestigious —
Greatly terrifying Kalakañjas,
the Danaveghasa asuras
Vepacitti and Sucitti,
Paharada, with Namuci,
and Bali's hundred sons, all named Veroca,
arrayed with powerful armies
have approached their honored Rahu
[and said]: 'Now is the occasion, sir,
of the monk's forest meeting.'

Devas of water, earth, fire, and wind have come here.
Varunas, Varunas,
Soma together with Yasa,
the prestigious devas of the hosts
of goodwill and compassion have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Vendu (Visnu) and Sahali,
Asama and the Yama twins,
the devas dependent on the moon
surrounding the moon have come.
The devas dependent on the sun
surrounding the sun have come.
Devas surrounding the zodiac stars
and the sprites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Then come the Sahabhu devas,
blazing like crests of fire-flame.
The Arittakas, Rojas,
cornflower blue.
Varunas and Sahadhammas,
Accutas and Anejakas,
Suleyyas and Ruciras,
and Vasavanesis have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Samanas and Great Samanas,
Manusas and Super Manusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Paragas and Great Paragas,
prestigious devas have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

White devas, ruddy-green devas, dawn-devas
have come with the Veghanas
headed by devas totally in white.
The Vicakkhanas have come.
Sadamatta, Haragajas,
and the prestigious multi-coloreds,
Pajunna, the thunderer,
who brings rain in all directions:
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

The Khemiyas, Tusitas, and Yamas,
the prestigious Katthakas,
Lambitakas, and Lama chiefs,
the Jotinamas and Asavas,
the Nimmanaratis have come,
as have the Paranimmitas.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

These 60 deva groups, all of varied hue,
have come arranged in order,
together with others in like manner [thinking:]
'We'll see the one who has transcended birth,
who has no bounds, who has crossed over the flood,
fermentation-free,
the Mighty One, crossing over the flood
like the moon emerging from the dark fortnight.'

Subrahma and Paramatta Brahma,
together with sons of the Powerful One,
Sanankumara and Tissa:
They too have come to the forest meeting.
Great Brahma, who stands over
1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns,
each the lord of his own realm —
and in their midst has come
Harita Brahma surrounded by his retinue."

When all these devas with Indras & Brahmas had come,
Mara's army came as well.
Now look at the Dark One's foolishness!
[He said:] "Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don't let anyone at all escape!"
Thus the great war-lord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightning, and torrents of rain.
But then he withdrew-enraged,
with none under his sway.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"Mara's army has approached.
Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
The army retreated
from those without passion,
without raising even a hair on their bodies.
Having all won the battle
— prestigious, past fear —
they rejoice with all beings:
Disciples outstanding among the human race.