"So when I had taken solid food and regained strength, then -- quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thought and evaluation, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance....With the fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'....With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes and details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. I saw -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents (asava). I discerned, as it was actually present, 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... These are effluents...This is the origination of effluents... This is the cessation of effluents...This is the way leading to the cessation of effluents.' My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain."


M 36


Through the round of many births
I wandered without finding
the house builder I was seeking.
Painful is birth again
and again.
House builder, you are seen!
You will not build a house again.
All your rafters broken,
the ridge pole destroyed,
gone to the Unfabricated, the mind
has attained the end of craving.

Dhp 153-54

The Buddha's Passing Away

Now at that time Subhadda the Wanderer was staying in Kusinara. He heard that 'Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place.' Then this thought occurred to him, 'I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas -- worthy ones, rightly self-awakened -- appear in the world. Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place. Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt.'
So he went to the Mallan Sal Tree grove and, on arrival, said to Ven. Ananda, 'I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas -- worthy ones, rightly self-awakened -- appear in the world. Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place. Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt. It would be good, Ven. Ananda, if you would let me see him.'

When this was said, Ven. Ananda said to him, 'Enough, friend Subhadda. Do not bother the Blessed One. The Blessed One is tired.'

For a second time...For a third time, Subhadda the Wanderer said to Ven. Ananda, '...It would be good, Ven. Ananda, if you would let me see him.'

For a third time, Ven. Ananda said to him, 'Enough, friend Subhadda. Do not bother the Blessed One. The Blessed One is tired.'

Now, the Blessed One heard the exchange between Ven. Ananda and Subhadda the Wanderer, and so he said to Ven. Ananda, 'Enough, Ananda. Do not stand in his way. Let him see the Tathagata. Whatever he asks me will all be for the sake of knowledge, and not to be bothersome. And whatever I answer when asked, he will quickly understand.'

So Ven. Ananda said to Subhadda the Wanderer, 'Go ahead, friend Subhadda. The Blessed One gives you his leave.'

Then Subhadda went to the Blessed One and exchanged courtesies, and after the exchange of courtesies sat down to one side. As he was sitting there, he said to the Blessed One, 'Venerable sir, these priests and contemplatives, each with his group, each with his community, each the teacher of his group, an honored leader, well-regarded by people at large -- i.e., Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthitaputta, and the Nigantha Nathaputta: Do they all have direct knowledge as they themselves claim, or do they all not have direct knowledge, or do some of them have direct knowledge and some of them not?'

'Enough, Subhadda. Put this question aside. I will teach you the Dhamma. Listen, and pay close attention. I will speak.'

'Yes, venerable sir,' Subhadda answered, and the Blessed One said, 'In any doctrine and discipline where the noble eightfold path is not found, no contemplative of the first...second...third...fourth order [stream-winner, once-returner, non-returner, arahant ] is found. But in any doctrine and discipline where the noble eightfold path is found, contemplatives of the first...second...third...fourth order are found. The noble eightfold path is found in this doctrine and discipline, and right here there are contemplatives of the first... second...third...fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of Arahants.


At age twenty-nine I went forth,
seeking what might be skillful,
and since my going forth
more than fifty years have past.
Outside of the realm
of methodical Dhamma,
there is no contemplative.

And no contemplative of the second...third...fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of Arahants.'

Then Subhadda the Wanderer said, 'Magnificent, lord, magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, and to the Dhamma and to the community of monks. Let me obtain the going forth in the Blessed One's presence, let me obtain admission.'

'Anyone, Subhadda, who has previously belonged to another sect and who desires the going forth and admission in this doctrine and discipline, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth and admit him to the monk's state. But I know distinctions among individuals in this matter.'

'Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth and admit me to the monk's state.'

Then the Blessed One said to Ven. Ananda, 'Very well then, Ananda, give Subhadda the going forth.'

'Yes, venerable sir,' Ananda answered.

Then Subhadda said to Ven. Ananda, 'It is a gain for you, Ananda, a great gain, that you have been anointed here in the Teacher's presence with the pupil's anointing.'

Then Subhadda the Wanderer received the going forth and the admission in the Blessed One's presence. And not long after his admission -- dwelling alone, secluded, heedful, ardent, and resolute -- he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' And thus Ven. Subhadda became another one of the Arahants, the last of the Blessed One's face-to-face disciples....

Then the Blessed One addressed the monks, 'I exhort you, monks: All processes are subject to decay. Bring about completion by being heedful.' Those were the Tathagata's last words.

Then the Blessed One entered the first jhana. Emerging from that he entered the second. Emerging from that, he entered the third...the fourth...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception...the cessation of perception and feeling.

Then Ven. Ananda said to Ven. Anuruddha, "The Blessed One, sir, has entered total Unbinding."

"No, friend, the Blessed One has not entered total Unbinding. He has attained the cessation of perception and feeling."

Then emerging from the cessation of perception and feeling, the Blessed One entered the sphere of neither perception nor non-perception...the sphere of nothingness...the sphere of the infinitude of consciousness...the sphere of the infinitude of space...the fourth jhana...the third...the second...the first jhana. Emerging from the first jhana he entered the second...the third...the fourth jhana. Emerging from the fourth jhana, he entered total Unbinding in the interim....

When the Blessed One had attained total Unbinding, Sakka, ruler of the gods, uttered this stanza:

How inconstant are compounded things!
Their nature: to arise and pass away.
They disband as they are arising.
Their total stilling is bliss.
D 16

Dhamma


Basic Principles
Phenomena are preceded by the mind,
ruled by the mind,
made of the mind.
If one speaks or acts with a corrupted mind,
suffering follows one,
as the wheel of the chariot follows
the foot of the draught ox.
Phenomena are preceded by the mind,
ruled by the mind,
made of the mind.
If one speaks or acts with a bright mind,
happiness follows one,
like a shadow that never leaves.

Dhp 1-2

Heedfulness: the path to the Deathless;
Heedlessness: the path to death.
The heedful do not die;
The heedless are as if
already dead.
Knowing this distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.
Dhp 21-22


There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"I am subject to aging, have not gone beyond aging"....

"I am subject to illness, have not gone beyond illness"....

"I am subject to death, have not gone beyond death"....

"I will grow different, separate from all that is dear and appealing to me"....

"I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir"....

These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

Now, based on what line of reasoning should one often reflect... that "I am subject to aging, have not gone beyond aging"? There are beings who are intoxicated with a [typical] youth's intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that youth's intoxication with youth will either be entirely abandoned or grow weaker....

Now, based on what line of reasoning should one often reflect... that "I am subject to illness, have not gone beyond illness"? There are beings who are intoxicated with a [typical] healthy person's intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that healthy person's intoxication with health will either be entirely abandoned or grow weaker....

Now, based on what line of reasoning should one often reflect... that "I am subject to death, have not gone beyond death"? There are beings who are intoxicated with a [typical] living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker....

Now, based on what line of reasoning should one often reflect... that "I will grow different, separate from all that is dear and appealing to me"? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker....

Now, based on what line of reasoning should one often reflect... that "I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir"? There are beings who conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that bad conduct in body, speech, and mind will either be entirely abandoned or grow weaker....

Now, a disciple of the noble ones considers this: "I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings -- past and future, passing away and re-arising -- all beings are subject to aging, have not gone beyond aging." When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed. (Similarly with each of the other contemplations.)

A V 57


The non-doing of any evil,
the performance of what is skillful,
the cleansing of one's own mind:
This is the Buddhas' teaching.
Not reviling, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
devotion to the heightened mind:
This is the Buddhas' teaching.


Dhp 183, 185


I do not see any one quality by which unarisen skillful qualities arise, and arisen unskillful qualities subside, like friendship with admirable people. When a person is friends with admirable people, unarisen skillful qualities arise, and arisen unskillful qualities subside.

A I 72


Now what, TigerPaw (Byagghapajja), is friendship with admirable people? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called friendship with admirable people.

A VIII 54


A female disciple of the noble ones who grows in terms of these five types of growth grows in the noble growth, grasps hold of what is essential, what is excellent in the body. Which five? She grows in terms of conviction, in terms of virtue, in terms of learning, in terms of generosity, in terms of discernment. Growing in terms of these five types of growth, the female disciple of the noble ones grows in the noble growth, grasps hold of what is essential, what is excellent in the body.
Growing in conviction and virtue
discernment, generosity, and learning,
a virtuous female lay disciple
such as this
takes hold of the essence within herself.
S XXXVII 34


'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. Why was it said?
Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.

And what is the cause by which kamma comes into play? Contact....