¾ ± Þ ¹ ¿ ² þ ½ Ñ ñ © ª ð º Æ Œ Ý µ Ð ³ If the characters do not match, the VriRomanPali Normal Font is required; available from Vipassana Research Institute

		N¾LANDA VAGGA Satipaµµh±na Sa½yutta, Mah±vagga Sa½yutta, Sa½yutta Nik±ya, Suttanta Piµaka SOURCE: "Three Groups of Related Discourses from Mah±vagga Sa½yutta"; Translated by Professor U Ko Lay, Yangon; Edited by the Editorial Committee, DFPPS (Myanmar Piµaka Association), 1998.

1. Mah±purisa Sutta
Discourse on What Constitutes a Great Man

      377. The Bhagav± was staying at S±vatth². At that time the Venerable S±riputta approached the Bhagav±, made his obeisance and sat at a certain place. Having thus taken his seat, the Venerable S±riputta said to the Bhagav±: "Venerable Sir. it is said: 'A great man!' 'A great man!'. Venerable Sir, what constitues a great man? S±riputta, I say a person is a great man only when his mind is free from defilements; I say a person is not a great man when his mind is not free from defilements.

      And S±riputta, how does one get his mind free from defilements? In this Teaching, S±riputta, the bhikkhu keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. When the bhikkhu keeps his mind steadfastly on the body, it becomes free from attachment? and liberated from asavas, without any clinging, When the bhikkhu keeps his mind steadfastly on Sensation ...p... on Mind ...p... on Mind-Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. When the bhikkhu keeps his mind steadfastly on Mind-Objects, it becomes free from attachment, and liberated from asavas, without any clinging. In this manner, S±riputta, his mind is free from defilements. S±riputta, I say a person is a great man only when his mind is free from defilements; I say a person is not a great man when his mind is not free from defilements.

End of the Mah±purisa Sutta,

the first in this Vagga.

2. N±landa Sutta
Discourse given at N±landa

      378. Once the Bhagav± was dwelling in the grove of (the rich man) P±varika at N±landa. At that time the Venerable S±riputta approached the Bhagav± and after paying obeisance to him sat at a suitable place and spoke to him thus:

      "Venerable Sir, this faith I have in the Bhagav±: that there never has been there will not be nor is there now, any samaºa or brahmaºa who can excel the Bhagav± in Enlightenment". Indeed, S±riputta, you make a noble, fearless speech, a definite statement (as if with personal knowledge), and a bold utterance (like a lion's roar) thus: "Venerable Sir, this faith I have in the Bhagav±: there never has been, there will not be nor is there now, any samaºa or brahmaºa who can excel the Bhagav± in Enlightenment'.

      S±riputta. how is this? Are all those Homage-Worthy, perfectly Self-Enlightened Bhagav±s of bygone times rightly and fully known to you through knowing their minds with your mind thus: 'Such was their S²la, practice of morality; such was their Concentration (sam±dhi pakkhiya dhamma); such was their wisdom, paññ±; such was how they abided in the attainment of cessation of Consciousness (nirodha-samapatti); Such was their emancipation'.

      "Not, so, Venerable Sir." And how is this, S±riputta." Are all those Homage-Worthy, Perfectly Self-Enlightened Bhagav±s of time of come rightly and fully known to you through knowing their minds with your thus: "such will be their s²la. practice of morality; such will be their Concentration (sam±dhi pakkhiyadhamma): such will be their paññ±, wisdom; such is how they will abide in the attainment of Cessation of Consciousness (nirodha samapatti); such will be their emancipation'?

      "Not so. Venerable Sir".

     And how is this, S±riputta? Am I, the present Homage-Worthy, Perfectly Self Enlightened Bhagav±. rightly and fully known to you through knowing my mind with your mind thus: 'Such is the practice of morality of the Bhagav±; such is his Concentration (sam±dhipakkhiya dhamma); such is his wisdom, such is how he abides in the attainment of cessation of Consciousness; such is his emancipation'?

      "Not, so, Venerable Sir."

      S±riputta, you do not have cetopariya ñ±ºa, personal knowledge of the minds of the Homage-Worthy, Perfectly Self Enlightened Bhagav±s of the past, the future and the present time. Then, S±riputta, without such knowledge how can you make a noble fearless speech, a definite statement (as if with personal knowledge), and a bold utterance (like a lion's roar) thus: 'Venerable Sir, this faith I have in the Bhagav±: that there never has been, there will not be nor is there now, any samaºa or brahmaºa who can excel the Bhagav±, in Enlightenment'?

      "Venerable Sir, I do not have cetopariya ñ±ºa, personal knowledge of the minds of the past, the future, and the present Homage-Worthy, Perfectly Self- Enlightened Bhagav±. Nevertheless I do have the dhammanvaya ñ±ºa, knowledge by inference from personal experience.

     "Suppose, Venerable Sir, there is a frontier fortress town of the king, with firm foundations, strongly fortified with ramparts and a single arched gateway. And there is a gate keeper, wise, intelligent, prudent, who would keep out the strangers he does not know and admit only those he knows And as he patrols the path that encircles the fortress, he does nor perceive a hole or a gap in the rampart wide enough to allow even a cat to pass through. Then this thought might occur to the gate keeper: Whatever big living things enter or leave the city, they do so by this gate only. In the same way, Venerable Sir, I have come to possess the dhammavaya ñ±ºa, knowledge by inference from personal experience.

      "Venerable Sir, all the Homage-Worthy, Perfectly Self Enlightened Bhagav±s of the past, had abandoned the Five Hindrances that defile the mind and weaken the intellect, had well established their minds in the practice of the Four Methods of Steadfast Mindfulness, had truly cultivated the Seven Factors of Enlightenment and had fully attained the unsurpassed knowledge of the highest Path, and the Supreme Enlightenment.

      "And, Venerable Sir, all the Homage-Worthy, the Perfectly Self-Enlightened Bhagav±s of the future will abandon the Five Hindrance that defile the mind and weaken the intellect, will have their minds well established in the practice of the Four Methods of Steadfast Mindfulness, will truly cultivate the Seven Factors of Enlightenment and will fully attain the unsurpassed knowledge of the highest Path, and the Supreme Enlightenment.

      "Venerable Sir, the present Homage-Worthy and Perfectly Self-Enlightened Bhagav± also has abandoned the Five Hindrances that defile the mind and weaken the intellect, has well established his mind in the practice of the Four Methods of Steadfast Mindfulness, has truly cultivated the Seven Factors of Enlightenment and has fully attained the unsurpassed knowledge of the highest Path and the supreme Enlightenment."

      Well said, S±riputta; Well said. Therefore, S±riputta. you should repeatedly keep on giving this discourse to the bhikkhus, bhikkhun²s, to the laymen and the laywomen. Wherever there may be foolish ones (without Magga Knowledge) who entertain doubt and scepticism about the Tath±gata, they will have their doubt and scepticism banished by hearing this discourse.

End of the N±landa Sutta,

the second in this Vagga.

3. Cunda Sutta
Discourse concerning Bhikkhu Cunda

      379. At one time the Bhagav± was staying at the Jetavana monastery of An±thapiº¹ika, S±vatth². At that time the Venerable S±riputta was residing in the village of N±laka in the country of Magadha; being afflicted with illness he was suffering grievously from his sickness. Cunda Samaºuddesa attended upon the Venerable S±riputta during his illness. (Cunda s±maºera, meaning, Cunda the novice. A younger brother of the Venerable S±riputta, he was still called by this name although by that time he had become a bhikkhu.)

      Then the Venerable S±riputta passed away into parinibb±na from his illness. Then Cunda Samaºuddesa, taking the bowl and the robes of the Venerable S±riputta, went to S±vatth² where the Venerable ¾nanda was residing in the Jetavana monastery of An±thapiº¹ika. Having approached the Venerable ¾nanda and paying homage to him, Cunda Samaºuddesa sat at one side and said to the Venerable ¾nanda: "Venerable Sir, the Venerable S±riputta has passed away into parinibb±na. Here are alms-bowl and robes'. "Friend Cunda, we have this news as a reason to see the Bhagav±. Come, friend Cunda, we will go and see the Bhagav± and report to him about the matter (of the passing away of the Venerable S±riputta)". Very well, Venerable Sir", replied Cunda Samaºuddesa to the Venerable ¾nanda.

      Then the Venerable ¾nanda and the Venerable Cunda Samaºuddesa approached the Bhagav±. Making their obeisance to the Bhagav±, they took their seat at one side. Then the Venerable ¾nanda addressed the Bhagav±; "Venerable Sir, the Venerable Cunda Samaºuddesa has told me, 'Venerable Sir, the Venerable S±riputta has passed away into parinibb±na. Here are his alms bowl and robes'. Venerable Sir, when I heard that the Venerable S±riputta had passed away into parinibb±na, my body felt heavy and stiff; my sight in all directions became dim; I became bewildered, unable to grasp doctrine (such as on the methods of steadfast mindfulness).

      ¾nanda, did S±riputta, in passing into parinibb±na take away your accumulation (aggregate) of s²la, your accumulation of sam±dhi, your accumulation of paññ±, your accumulation of emancipation (magga, phala), or your accumulation of reflective knowledge (paceavekkhana ñ±ºa). 'No, Venerable Sir, the Venerable S±riputta in passing into parinibb±na did not take away my accumulation of s²la ...p... of sam±dhi ...p... of paññ± ...p... of emancipation ...p... of reflective knowledge. But the Venerable S±riputta had instructed me in the dhamma. had instilled me with the dhamma, had taught me to understand the dhamma, had caused me to realize (the benefit of) the dhamma, had caused me to become established in (observance of) the dhamma, and had caused me to be filled with gladness and enthusiasm for (the practice of the dhamma; he had been an indefatigable teacher of the dhamma, always assisting his fellow-bhikkhus in the practice of the Life of Purity. We are always thinking of the quality of the Venreable S±riputta's dhamma, the richness of his dhamma and the benevolent helpfulness of his dhamma.

      ¾nanda, have I not previously proclaimed that there must be separation (while living) severance (through death) and sundering (through being in different states of existence) from all that are dear and beloved. ¾nanda, concerning this matter, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear? There can be no such possibility. Just as, ¾nanda, the biggest branch of huge free would break off while the tree which is full of pith is still standing, so also, ¾nanda, S±riputta had passed away while the large community of bhikkhus, endowed with the essence of dhamma, is still well established. ¾nanda, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear? There can be no such possibility. Therefore, ¾nanda, let yourselves be your own firm support, and let yourselves and not anyone or anything else, be your refuge; let the Dhamma, the Teaching, be your own firm support. and let the dhamma, and not anything else, be your refuge.

      How does the bhikkhu, ¾nanda, abide making himself his own firm support and making himself and not anyone or anything else, his own refuge; making the Dhamma, the Teaching, his own firm support, and making the dhamma, and not anything else, his refuge? In this Teaching, ¾nanda. the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas: ...p... on Sensation ...p... on mind ...p... keeps his mind steadfastly on the mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In this manner, ¾nanda, the bhikkhu abides making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma his own support, and making the dhamma, not anything else, his refuge.

      ¾nanda, those bhikkhus who, either now or after my passing away, make them selves their own firm support, and make themselves, and not anyone or anything else, their refuge, who make the Dhamma their finn support and make the Dhamma, and not anything else, their refuge, -- all such bhikkhus, ¾nanda, among all the the bhikkhus who cherish the (three) training practices (s²la, sam±dhi, paññ±) shall reach the highest, noblest state.

End of the Cunda Sutta.

the third in this Vagga.

4. Ukkacela Sutta
Discourse given at Ukkacela

      380. At one time, not long after the passing away of S±riputta and Moggall±na, the Bhagav± was residing with a large company of bhikkhus on the bank of the river Ganga at Ukkacela in the country of the Vajjis. At that time the Bhagav± was sitting in the open air surrounded by a large assemblage of bhikkhus.

     Then the Bhagav±, after looking at the silent company of bhikkhus, addressed them thus: Bhikkhus, this assemblage of mine appears to be empty after the passing away of S±riputta and Moggall±na. But actually, my assemblage has never been empty regardless of where S±riputta and Moggall±na were staying.

      Bhikkhus, all those Homage-Worthy, Perfectly Self Enlightened Bhagav±s of by gone days had a couple of (Chief) disciples like my two (Chief) disciples, S±riputta and Moggall±na. And all those Homage-Worthy, Perfectly Self-Enlightened Bhagav±s of times to come will have a couple of (Chief) disciples like my two (Chief) disciples, S±riputta and Moggall±na.

      Bhikkhus, it is wonderful, it is marvellous that the (Chief) disciples (of the Buddhas to come) would also follow the teachings of the Buddha. and follow the guidance of the Buddha. They would become dear to the four kinds of audience, (bhikkhus, bhikkhun²s, laymen, lay-women) would be respectfully adored by them and would be regarded with esteem by them. Bhikkhus, it is marvellous, it is wonderful that the Tath±gata does not suffer from grief, does not lament over the passing away of such a pair of disciples. Bhikkhus, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear. There can be no such possibility. Therefore, bhikkhus, let yourselves be your own firm support, and let yourselves, and not anyone or anything else be your refuge; let the Dhamma be your own firm support, and let the Dhamma. and not anything else, be your refuge. Bhikkhus, how does the bhikkhu abide making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma, his own firm support, and making the Dhamma, and not anything else, his refuge? In this Teaching, bhikkhus, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on sensation ...p... on mind ...p... keeps his mind steadfastly on mind-objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In this manner, bhikkhus, the bhikkhu abides making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma, his own support, and making the Dhamma, not anything else, his refuge.

      Bhikkhus, those bhikkhus who, either now or after my passing away make themselves their own firm support, and make themselves, and not anyone or anything else, their refuge; who make the Dhamma their firm support and make the dhamma and not anything else, their refuge, all such bhikkhus, among all the bhikkhus who cherish the right practice, shall reach the highest, noblest state.

End of the Ukkacela Sutta,

the fourth in this Vagga.

5. B±hiya Sutta
Discourse Concerning the Venerable B±hiya

      321. The Bhagav± was staying at S±vatth². At that time the Venerable B±hiya approached the Bhagav± and having paid homage to the Bhagav± sat in a suitable place. After being thus seated, the Venerable B±hiya addressed the Bhagav± thus: "Venerable Sir, may it please the Bhagav± to teach the dhamma in a brief manner so that. having heard the dhamma, I can repair alone in a quiet place of solitude and abide (practising meditation) with mindfulness and diligence, with the mind bent on Nibb±na."

      In that case, B±hiya, you should ensure purity in the first stage of meritorious practices. And what is the first stage of the meritorious practices? It is the practice of very pure morality and the holding of upright view (i.e., belief in reaping the fruits of one's own actions). When. B±hiya, your morality becomes very pure and your view becomes upright, then, based on morality and well-established in morality, you should cultivate the Four Methods of Stead fast Mindfulness.

      What are the Four (Satipaµµh±nas)? B±hiya, in this Teaching you should abide keeping your mind steadfastly on the body (k±ya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... keep your mind steadfastly on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. B±hiya, when based on morality and well established in morality, you develop the Four Methods of Steadfast Mindfulness, only progress in Meritorious factors is to be expected in days and nights to come not their decline.

      Then the Venerable B±hiya, gladdened at heart and rejoicing at the words of the Bhagav±. paid respectful homage to the Bhagav±, rose from his seat and left, keeping the Bhagav± on his right. Then the Venerable B±hiya went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibb±na. He soon attained by himself, in this very life, by virtue of Magga Insight, the fruits of the noblest and the most supreme Arahatship, the ultimate goal for the sake of which men of good family leave the household life to lead the homeless life. He knew Rebirth is no more; the Noble Practice Purity has been accomplished; what is to be done (for Magga Insight) has been done; there is nothing more to do (to attain Magga Insight). Venerable B±hiya became one among the Arahats.

End of the B±hiya Sutta,

the fifth in this Vagga.

6. Uttiya Sutta
Discourse Concerning the Venerable Uttiya

      382. The Bhagav± was staying a Savattihi. At that time the Venerable Uttiya approached the Bhagav± ...p... After being seated, the Venerable Uttiya addressed the Bhagav± thus: "Venerable Sir, may it please the Bhagav± to teach me the Bhagav± to teach me the dhamma in a brief manner so that, having heard the dhamma, I can repair to a quiet place of solitude and abide (practising Meditation) with mindfulness and diligence, with the mind bent on Nibb±na."

      In that case, Uttiya, you should ensure purity in the first stage of meritorious practices. And what is the first stage of meritorious practices? It is morality, s²la, which is very pure and upright view. When, Uttiya, your morality becomes very pure, and your view becomes upright, then, based on morality and well-established in morality you should cultivate the Four Methods of Steadfast Mindfulness.

      What are the four (Satipaµµh±nas)? Uttiya, in this Teaching, you should abide keeping your mind steadfastly on the body (k±ya). with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... keep your mind steadfastly on mind-objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Uttiya, when based on morality and well established in morality, you develop the Four Methods of Steadfast Mindfulness, you will reach the Other Shore, Nibb±na, beyond samsara, the Sphere of Death.

      Then the Venerable Uttiya, gladdened at heart and rejoicing at the words of the Bhagav± paid respectful homage to the Bhagav±, rose from his seat and left, keeping the Bhagav± on the right. Then the Venerable Uttiya went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibb±na. He soon attained by himself in this very life, by virtue of Magga Insight, the fruits of the noblest, and the most supreme Arahatship, the ultimate goal for the sake of which men of good family leave the household life to lead the homeless life. He knew that: "Rebirth is no more; the Noble Practice Purity has been accomplished; what is to be done for (Magga insight) has been done; there is nothing more to do (to attain Magga Insight)." The Venerable Uttiya become one among the Arahats.

End of the Uttiya Sutta,

the sixth in this Vagga.

7. Ariya Sutta
Discourse on Purifying Dhamma

      383. Bhikkhus, there are these Four Methods of Steadfast Mindfulness which are purifying and which, when cultivated and practised many time, lead one who cultivates and practises them out of the cycle of existence to the complete ending of dukkha. What are the Four (Satipaµµh±nas)? Bhikkhus, in this Teaching the bhikkhu abides keeping his mind steadfastly on the body (k±ya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... keeps his mind steadfastly on mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. These, bhikkhus, are the Four Methods of Steadfast Mindfulness which are purifying, and which, when cultivated and practised many times, lead one who cultivates and practises them out of the cycle of existence, to the complete ending of dukkha.

End of the Ariya Sutta,

the seventh in this Vagga.

8. Brahm± Sutta
Discourse concerning a Brahma

      384. At one time. the Bhagav± was residing at the foot of the goat-head banyan tree, in the Uruvela forest, on the banks of river Nerañjar±, just after he had become fully Enlightened. At that time, while living alone in solitude, this thought occurred to the Bhagav±: This is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariyamagga, and for the realization of Nibb±na. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.

      'What are the four? The bhikkhu should keep his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness · and distress in the five khandhas; ...p... on sensation; ...p... on mind ...p... the bhikkhu should keep his mind on mind objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. This is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariya magga, and for the realization of Nibb±na. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipaµµh±na.

      At that time, Brahm± Sahampati becoming aware in his mind of what had passed in the mind of the Bhagav± vanished from the Brahma realm and manifested himself in front of the Bhagav± in the instant, it takes a strong man to stretch out his flexed arm or to bend his out arm. Brahm± Sahampati putting (his) upper robe on his left shoulder, paid homage to the Bhagav± by raising clasped hands to his forehead and said: "It is right Bhagav±; it is right. Sugata. This is the one and only way, Venerable Sir, for the purification (of the minds) of beings, for overcoming sorrow and lamentation for the complete destruction of (physical) pain and (mental) distress, for the attainment of (the ariya magga, and for the realization of Nibb±na. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipaµµh±na.

     "What are the four? Venerable Sir, the bhikkhu keeps his mind steadfastly on the body (k±ya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on sensation ...p... on mind ...p... the bhikkhu keeps his mind on mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Venerable Sir, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariya magga, and for the realization of Nibb±na. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipaµµh±na."

     Having thus addressed the Bhagav±, the Brahm± Sahampati said again in verse: "The Bhagav± who perceives the end of re-birth, who, out of compassion, works for the welfare and happiness of many, knows the one and only way of the Four Methods of Steadfast Mindfulness. By means of this way, the ariyas of the past had crossed over the flood of the cycle of existence; they will also do so in the future, as they do it at the present time."

End of the Brahm± Sutta,

the eighth in this Vagga.

9. Sedaka Sutta
Discourse Given at Sedaka

      385. At one time the Bhagav± was staying at Sedaka, the market-town of the Sumbha people in the country of Sumbha. At that time the Bhagav± said to the bhikkhus:

      "Bhikkhus, this had happened before: an acrobatic performer who was an expert-pole climber, plant (a pole on the ground) and (having climbed to the top of the pole) said to his pupil by the name of Medakath±lika thus, "Come, Medakath±lika", "Come, Medakath±lika, climb up this pole and stand on my shoulder." "Very well, master", replied his pupil, Medakath±lika. And, bhikkhus, climbing up the pole, the pupil stood on the shoulder of his master. Then, bhikkhus, the acrobatic performer said to his pupil Medakath±lika: "You, Medakath±lika, take good care of me: I shall also take care of you. Thus, safeguarding each other and taking care of each other, we shall display our skill and make plenty of money. And, we shall get down the pole harmlessly." Bhikkhus. when this was said, Medakath±lika, the pupil said to the acrobatic performer thus, "It should not be as you said, master; Master, you take care of yourself and I shall take care of myself. In this way, safeguarding ourselves, taking care of ourselves, we shall display our skill and make plenty of money. And, we shall get down the pole harmlessly."

      The Bhagav± said, "Of these two, what Medakath±lika, the pupil, said is right and proper. Bhikkhus, whoever thinks of taking care himself, should practise (the Four Methods of) Steadfast Mindfulness. Whoever thinks of taking care of another, should practise (the four methods of) steadfast mindfulness. Bhikkhus, he who takes care of himself, takes care of another. He who takes care of another, takes care of himself.

      Bhikkhus, how does one take care of another by taking care of oneself? By cultivating and repeatedly practising (meditation). In this way, Bhikkhus, by taking care of oneself one takes care of another too¹. Bhikkhus, how does one takes care of oneself, by taking care of another? By practising forbearance, harmlessness, by developing good-will and compassion towards others. In this manner, Bhikkhus, by taking care of another, one takes care of oneself also².

      Bhikkhus, whoever thinks taking care of himself should practise the Four Methods of Steadfast Mindfulness. Whoever thinks taking care of another, should practise the Four Methods of Steadfast Mindfulness. Bhikkhus, by taking care of oneself, one takes care of another; and by taking care of another, one takes care of oneself also.

End of the Sedaka Sutta,

the ninth in this Vagga.

      1. By taking care of oneself, one takes care of another too: The Commentary explains thus: "By repeatedly cultivating and practising the Four Methods of Steadfast Mindfulness, the bhikkhu attains Arahattaphala; seeing the bhikkhu who has gained the Arahatship, devotional piety is aroused in one, for which one gets to a happy destination after death.

      2. By taking care of another, one takes care of oneself also:

      According to the Commentary, by practising forbearance, by developing good-will and compassion towards others, the bhikkhu attains Jh±na concentration, based on the Jh±na concentration; based on the Jh±na concentration, he goes on to Vipassana Meditation, ultimately attaining Arahataphala.

10. Janapada Kaly±n² Sutta
Discourse with the reference of the Belle of the Land

      386. Thus have I heard; At one time, the Bhagav± was staying at Sedaka the market town of the Sumbha people in the country of Sumbha. Then, the Bhagav± addressed the bhikkhus saying: 'Bhikkhus'. Those bhikkhus answered the Bhagav±, 'Venerable Sir'. Bhagav± spoke to these bhikkhus thus:

      Suppose, bhikkhus, for example, a large number of people had gathered together, saying 'Belle of the land: Belle of the land: And that belle of the land danced with a graceful motion; sang with a lovely voice. An immense crowd of people gathered together, (shouting)' The belle of the land dances; the bellie of the land sings'. And there might come along a man who wanted to keep on living, who did not want to die, who wished for happiness and who loathed suffering. And that man might be told, 'O man, you must carry this brimful cup of oil in between the huge crowd of audience and (the dancing) belle of the land; a man holding a sharp sword in his hand will be following you in your wake; if you spill so much as a drop of the oil from the cup, your head will be out off then and there.' What do you this, bhikkhus? Will that man carry the cup of oil unmindfully, being distracted by external attractions? "Not possible, Venerable Sir."

      Bhikkhus, I have given this simile as an illustration. The meaning of the illustration is this: the 'brimful cup of oil' means here 'mindfulness of the body'. Therefore, bhikkhus, you should practise thus" We shall cultivate mindfulness of the body, practising it repeatedly, using it as a means (lit, a vehicle) making it a foundation, making it a habit, constantly practising and strenuously undertaking the practice." In this manner, bhikkhus, you should practise mindfulness of the body.

End of the Janapada Kaly±n² Sutta,

the tenth in this Vagga.

N¾LANDA VAGGA THE SECOND.

This page at Nibb±na.com was last modified:

TOP