4👑☸SN 48 Vag.5

SN 48 vagga 5. Old Age 5. Jarāvagga

41. Old Age


41. Jarādhammasutta	41. Old Age
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno.	Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.


Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing,
Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—	how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.	of eye, ear, nose, tongue, and body.”


“Evañhetaṃ, ānanda, hoti—	“That’s how it is, Ānanda.
jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite.	When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die.
Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—	The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.	of eye, ear, nose, tongue, and body.”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Dhī taṃ jammi jare atthu,	“Curse this wretched old age,
dubbaṇṇakaraṇī jare;	which makes you so ugly.
Tāva manoramaṃ bimbaṃ,	That’s how much this delightful puppet
jarāya abhimadditaṃ.	is ground down by old age.


Yopi vassasataṃ jīve,	Even if you live for a hundred years,
sopi maccuparāyaṇo;	you’ll still end up dying.
Na kiñci parivajjeti,	Death spares no-one,
sabbamevābhimaddatī”ti.	but crushes all underfoot.”

42. The Brahmin Uṇṇābha


42. Uṇṇābhabrāhmaṇasutta	42. The Brahmin Uṇṇābha
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti.	“Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range.
Katamāni pañca?	What five?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.	The faculties of the eye, ear, nose, tongue, and body.
Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti?	What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”


“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti.	“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range.
Katamāni pañca?	What five?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.	The faculties of the eye, ear, nose, tongue, and body.
Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī”ti.	These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”


“Manassa pana, bho gotama, kiṃ paṭisaraṇan”ti?	“But Master Gotama, what does the mind have recourse to?”
“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.	“The mind has recourse to rememberfulness.”
“Satiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?	“But what does rememberfulness have recourse to?”
“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.	“rememberfulness has recourse to freedom.”
“Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?	“But what does freedom have recourse to?”
“Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇan”ti.	“Freedom has recourse to nirvana.”
“Nibbānassa pana, bho gotama, kiṃ paṭisaraṇan”ti?	“But what does nirvana have recourse to?”
“Accayāsi, brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.	“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning.
Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti.	For nirvana is the culmination, destination, and end of the spiritual life.”


Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi:	Then, not long after he had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?	“Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“Pacchimāyaṃ, bhante, bhittiyan”ti.	“On the western wall, sir.”
“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā”ti.	If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”

43. At Sāketa


43. Sāketasutta	43. At Sāketa
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.	At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī”ti?	“monks, is there a way in which the five faculties become the five powers, and the five powers become the five faculties?”


“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti … pe …	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”


“Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti.	“monks, there is a way in which the five faculties become the five powers, and the five powers become the five faculties.


Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti?	And what is that method?
Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ;	The faculty of faith is the power of faith, and the power of faith is the faculty of faith.
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;	The faculty of energy is the power of energy, and the power of energy is the faculty of energy.
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ;	The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness.
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ;	The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ.	The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.
Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo.	Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island.
Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati.	There’s a way in which that river can be reckoned to have just one stream.
Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti.	But there’s also a way in which that river can be reckoned to have two streams.


Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati?	And what’s the way in which that river can be reckoned to have just one stream?
Yañca, bhikkhave, tassa dīpassa purimante udakaṃ, yañca pacchimante udakaṃ—	By taking into account the water to the east and the west of the island,
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati.	that river can be reckoned to have just one stream.


Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti?	And what’s the way in which that river can be reckoned to have two streams?
Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ—	By taking into account the water to the north and the south of the island,
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti.	that river can be reckoned to have two streams.
Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ;	In the same way, the faculty of faith is the power of faith, and the power of faith is the faculty of faith.
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;	The faculty of energy is the power of energy, and the power of energy is the faculty of energy.
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ;	The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness.
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ;	The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ.	The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.
Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.	It’s because of developing and cultivating the five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

44. At the Eastern Gate


44. Pubbakoṭṭhakasutta	44. At the Eastern Gate
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake.	At one time the Buddha was staying in Sāvatthī at the eastern gate.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“saddahasi tvaṃ, sāriputta—	“Sāriputta, do you have faith that
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti?	the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless?”


“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi—	“Sir, in this case I don’t rely on faith in the Buddha’s claim that
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.	the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.
Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ—	There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter.
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā—	But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter.
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya.	I have known, seen, understood, realized, and experienced this with wisdom.
Nikkaṅkhvāhaṃ tattha nibbicikiccho saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.	I have no doubts or uncertainties that the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”


“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ—	There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter.
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā—	But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.	the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”

45. At the Eastern Monastery (1st)


45. Paṭhamapubbārāmasutta	45. At the Eastern Monastery (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“A monk must develop and cultivate one faculty so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti.	What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.
Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	This is the one faculty that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”

46. At the Eastern Monastery (2nd)


46. Dutiyapubbārāmasutta	46. At the Eastern Monastery (2nd)
Taṃyeva nidānaṃ.	The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“A monk must develop and cultivate two faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ dvinnaṃ?	What two?
Ariyāya ca paññāya, ariyāya ca vimuttiyā.	Noble wisdom and noble freedom.
Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ.	For their noble wisdom is the faculty of wisdom.
Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ.	And their noble freedom is the faculty of undistractible-lucidity.
Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	These are the two faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”

47. At the Eastern Monastery (3rd)


47. Tatiyapubbārāmasutta	47. At the Eastern Monastery (3rd)
Taṃyeva nidānaṃ.	The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“A monk must develop and cultivate four faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ catunnaṃ?	What four?
Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—	The faculties of energy, rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	These are the four faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”

48. At the Eastern Monastery (4th)


48. Catutthapubbārāmasutta	48. At the Eastern Monastery (4th)
Taṃyeva nidānaṃ.	The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	“A monk must develop and cultivate five faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ pañcannaṃ?	What five?
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:	These are the five faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”

49. About Piṇḍola Bhāradvāja


49. Piṇḍolabhāradvājasutta	49. About Piṇḍola Bhāradvāja
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti:	Now at that time Venerable Piṇḍola Bhāradvāja had declared enlightenment:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī”ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:


“Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā:	“What reason does Piṇḍola Bhāradvāja see for doing this?”
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?


“Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā:	“It’s because Piṇḍola Bhāradvāja has developed and cultivated three faculties that he declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Katamesaṃ tiṇṇannaṃ?	What three?
Satindriyassa, samādhindriyassa, paññindriyassa—	The faculties of rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā:	It’s because Piṇḍola Bhāradvāja has developed and cultivated these three faculties that he declares enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Imāni ca, bhikkhave, tīṇindriyāni kimantāni?	What’s the culmination of these three faculties?
Khayantāni.	They culminate in ending.
Kissa khayantāni?	In the ending of what?
Jātijarāmaraṇassa.	Of rebirth, old age, and death.
‘Jātijarāmaraṇaṃ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā:	It’s because he sees that they culminate in the ending of rebirth, old age, and death that Piṇḍola Bhāradvāja declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”

50. At Āpaṇa


50. Āpaṇasutta	50. At Āpaṇa
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?	“Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”


“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.	“Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.
saddhassa hi, bhante, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati—akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	You can expect that a faithful noble disciple will live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.	For their energy is the faculty of energy.


Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	You can expect that a faithful and energetic noble disciple will be rememberful, with utmost rememberfulness and alertness, able to remember and recall what was said and done long ago.
Yā hissa, bhante, sati tadassa satindriyaṃ.	For their rememberfulness is the faculty of rememberfulness.


Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ.	You can expect that a faithful, energetic, and rememberful noble disciple will, relying on letting go, gain undistractible-lucidity, gain unification of mind.
Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.	For their samādhi is the faculty of undistractible-lucidity.


Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati—	You can expect that a faithful, energetic, rememberful noble disciple with their mind undistractify-&-lucidifyd in samādhi will understand this:
anamataggo kho saṃsāro.	‘Transmigration has no known beginning.
Pubbakoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.	No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ—	But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime.
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Yā hissa, bhante, paññā tadassa paññindriyaṃ.	For their noble wisdom is the faculty of wisdom.


Saddho so, bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati:	When a noble disciple has tried again and again, recollected again and again, entered undistractible-lucidity again and again, and understood with wisdom again and again, they will be confident of this:
‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.	‘I have previously heard of these things.
Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.	But now I have direct meditative experience of them, and see them with penetrating wisdom.’
Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.	For their faith is the faculty of faith.”


“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.	“Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”
Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati—	(The Buddha then repeated Sāriputta’s answer word for word.)
akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.

SN 48 vagga 6. The Boar’s Cave 6. Sūkarakhatavagga

51. At Sālā


51. Sālasutta	51. At Sālā
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme.	At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena;	“monks, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.


Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;	The faculties of faith,
vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;	energy,
satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;	rememberfulness,
samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;	undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena;	The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

52. In the Land of the Mallas


52. Mallikasutta	52. In the Land of the Mallas
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo.	At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.	“monks, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed.
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti.	But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.


Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti.	It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed.
Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti.	But when the roof peak is lifted into place, the rafters become stable and fixed.
Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.	In the same way, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed.
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ … pe … avaṭṭhiti hoti.	But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.


Katamesaṃ catunnaṃ?	What four?
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa.	The faculties of faith, energy, rememberfulness, and undistractible-lucidity.
Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti.	When a noble disciple has wisdom, the faith, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.”

53. A Trainee


53. Sekhasutta	53. A Trainee
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā”ti?	“monks, is there a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a monk who is an adept, standing at the level of an adept, can understand that they are an adept?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya.	“There is a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a monk who is an adept, standing at the level of an adept, can understand that they are an adept.


Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti?	And what is a way that a monk who is a trainee can understand that they are a trainee?
Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti—	It’s when a monk who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.	This is a way that a monk who is a trainee can understand that they are a trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati:	Furthermore, a monk who is a trainee reflects:
‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti?	‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’
So evaṃ pajānāti:	They understand:
‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti.	‘There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.’
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.	This too is a way that a monk who is a trainee can understand that they are a trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti—	Furthermore, a monk who is a trainee understands the five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati;	And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination,
paññāya ca ativijjha passati.	they do see them with penetrating wisdom.
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.	This too is a way that a monk who is a trainee can understand that they are a trainee.


Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti?	And what is the way that a monk who is an adept can understand that they are an adept?
Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti—	It’s when a monk who is an adept understands the five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati;	They have direct meditative experience of their destination, apex, fruit, and culmination,
paññāya ca ativijjha passati.	and they see them with penetrating wisdom.
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti.	This is a way that a monk who is an adept can understand that they are an adept.


Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti.	Furthermore, a monk who is an adept understands the six faculties:
‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ—	eye, ear, nose, tongue, body, and mind.
imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti.	They understand: ‘These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.’
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī”ti.	This too is a way that a monk who is an adept can understand that they are an adept.”

54. Footprints


54. Padasutta	54. Footprints
“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena;	“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.
Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti?	And what are the steps that lead to awakening?
Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati;	The faculties of faith,
vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati;	energy,
satindriyaṃ padaṃ, taṃ bodhāya saṃvattati;	rememberfulness,
samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati;	undistractible-lucidity,
paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati.	and wisdom are steps that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena;	The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.”

55. Heartwood


55. Sārasutta	55. Heartwood
“Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	“Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	The faculties of faith,
Vīriyindriyaṃ … pe …	energy,
satindriyaṃ … pe …	rememberfulness,
samādhindriyaṃ … pe …	undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

56. Grounded


56. Patiṭṭhitasutta	56. Grounded
“Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.	“monks, when a monk is grounded in one thing the five faculties become developed, well developed.
Katamasmiṃ ekadhamme?	What one thing?
Appamāde.	Diligence.
Katamo ca bhikkhave, appamādo?	And what is diligence?
Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu.	It’s when a monk looks after their mind when it comes to defilements and things that stimulate defilements.
Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati.	As they do so the faculties of faith,
Vīriyindriyampi bhāvanāpāripūriṃ gacchati.	energy,
Satindriyampi bhāvanāpāripūriṃ gacchati.	rememberfulness,
Samādhindriyampi bhāvanāpāripūriṃ gacchati.	undistractible-lucidity,
Paññindriyampi bhāvanāpāripūriṃ gacchati.	and wisdom are developed to perfection.
Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti.	That’s how when a monk is grounded in one thing the five faculties become developed, well developed.”

57. With Brahmā Sahampati


57. Sahampatibrahmasutta	57. With Brahmā Sahampati
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.	“When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.
Katamāni pañca?	What five?
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.	The faculties of faith,
Vīriyindriyaṃ … pe …	energy,
satindriyaṃ … pe …	rememberfulness,
samādhindriyaṃ … pe …	undistractible-lucidity,
paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.	and wisdom.
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.	When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.”


Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi.	Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.	When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.
Katamāni pañca?	What five?
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.	When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.


Bhūtapubbāhaṃ, bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ.	Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa.
Tatrapi maṃ evaṃ jānanti:	There they knew me as
‘sahako bhikkhu, sahako bhikkhū’ti.	the monk Sahaka.
So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno.	Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the Brahmā realm.
Tatrapi maṃ evaṃ jānanti:	There they know me as
‘brahmā sahampati, brahmā sahampatī’ti.	Brahmā Sahampati.
Evametaṃ, bhagavā, evametaṃ sugata.	That’s so true, Blessed One! That’s so true, Holy One!
Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.	I know and see how when these five faculties are developed and cultivated they culminate, finish, and end in the deathless.”

58. The Boar’s Cave


58. Sūkarakhatasutta	58. The Boar’s Cave
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?	“Sāriputta, considering what benefit does a monk with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?”
“Anuttarañhi, bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.	“Sir, it is considering the supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattati.	For it is considering the supreme sanctuary that a monk whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.


Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?	And what is that supreme sanctuary?”
“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,	“It’s when a monk with defilements ended develops the faculties of faith,
vīriyindriyaṃ bhāveti … pe …	energy,
satindriyaṃ bhāveti …	rememberfulness,
samādhindriyaṃ bhāveti …	undistractible-lucidity,
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.
Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.	It is considering this supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatīti.	For this is that supreme sanctuary.


Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?	And what is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions?”
“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṃghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṃ sagāravo viharati sappatisso.	“It’s when a monk with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity.
Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.	This is that utmost devotion.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Eso hi, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.	For this is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions.”

59. Arising (1st)


59. Paṭhamauppādasutta	59. Arising (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.	“monks, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katamāni pañca?	What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.	These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

60. Arising (2nd)


60. Dutiyauppādasutta	60. Arising (2nd)
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā.	“monks, these five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.
Katamāni pañca?	What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā”ti.	These five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.”

SN 48 vagga 7. Leading to Awakening 7. Bodhipakkhiyavagga

61. Fetters


61. Saṃyojanasutta	61. Fetters
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti.	“monks, when these five faculties are developed and cultivated they lead to giving up the fetters.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī”ti.	When these five faculties are developed and cultivated they lead to giving up the fetters.”

62. Tendencies


62. Anusayasutta	62. Tendencies
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti.	“monks, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī”ti.	When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.”

63. Complete Understanding


63. Pariññāsutta	63. Complete Understanding
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti.	“monks, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī”ti.	When these five faculties are developed and cultivated they lead to the complete understanding of the course of time.”

64. Ending of Defilements


64. Āsavakkhayasutta	64. Ending of Defilements
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti.	“monks, when these five faculties are developed and cultivated they lead to the ending of defilements.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantīti.	When these five faculties are developed and cultivated they lead to the ending of defilements.”


Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattanti.	“monks, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattantī”ti.	When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”

65. Two Fruits


65. Paṭhamaphalasutta	65. Two Fruits
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.	These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	Because of developing and cultivating these five faculties, one of two results can be expected:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

66. Seven Benefits


66. Dutiyaphalasutta	66. Seven Benefits
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Saddhindriyaṃ … pe … paññindriyaṃ—	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.	These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.	Because of developing and cultivating these five faculties, seven fruits and benefits can be expected.
Katame satta phalā sattānisaṃsā?	What seven?
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti,	They attain enlightenment early on in this very life.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti.	If not, they attain enlightenment at the time of death.
No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti,	If not, with the ending of the five lower fetters, they’re nirvana'd in-between one life and the next …
upahaccaparinibbāyī hoti,	they’re nirvana'd upon landing …
asaṅkhāraparinibbāyī hoti,	they’re nirvana'd without extra effort …
sasaṅkhāraparinibbāyī hoti,	they’re nirvana'd with extra effort …
uddhaṃsoto hoti akaniṭṭhagāmī.	they head upstream, going to the Akaniṭṭha realm.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.	Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected.”

67. A Tree (1st)


67. Paṭhamarukkhasutta	67. A Tree (1st)
“Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;	“monks, of all the trees in India, the rose-apple is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	The faculties of faith,
Vīriyindriyaṃ … pe …	energy,
satindriyaṃ …	rememberfulness,
samādhindriyaṃ …	undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;	Of all the trees in India, the rose-apple is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

68. A Tree (2nd)


68. Dutiyarukkhasutta	68. A Tree (2nd)
“Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;	“monks, of all the trees belonging to the gods of the Thirty-Three, the Shady Orchid Tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	The faculties of faith,
Vīriyindriyaṃ … pe …	energy,
satindriyaṃ …	rememberfulness,
samādhindriyaṃ …	undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;	Of all the trees belonging to the gods of the Thirty-Three, the shady orchid tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

69. A Tree (3rd)


69. Tatiyarukkhasutta	69. A Tree (3rd)
“Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;	“monks, of all the trees belonging to the demons, the trumpet-flower tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;	Of all the trees belonging to the demons, the trumpet-flower tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

70. A Tree (4th)


70. Catuttharukkhasutta	70. A Tree (4th)
“Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;	“monks, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?	And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.	The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;	Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.	In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”



71–82. Pācīnādisutta	71–82. Slanting East, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;	“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.	In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?	How so?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,	It’s when a monk develops the faculties of faith,
vīriyindriyaṃ … pe …	energy,
satindriyaṃ …	rememberfulness,
samādhindriyaṃ …	undistractible-lucidity,
paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.	That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.”



Gaṅgāpeyyālavaggo aṭṭhamo.	(To be expanded for each of the different rivers as in SN 45.91–102.)


Cha pācīnato ninnā,	Six on slanting to the east,
cha ninnā ca samuddato;	and six on slanting to the ocean;
Dvete cha dvādasa honti,	these two sixes make twelve,
vaggo tena pavuccatīti.	and that’s how this chapter is recited.


9. Appamādavagga	9. Diligence


83. Appamādavagga	83–92. Diligence
(Appamādavaggo vitthāretabbo.)	(To be expanded as in the chapter on diligence at SN 45.139–148.)


Tathāgataṃ padaṃ kūṭaṃ,	The Realized One, footprint, roof peak,
mūlaṃ sārena vassikaṃ;	roots, heartwood, jasmine,
Rājā candimasūriyā,	monarch, sun and moon,
vatthena dasamaṃ padanti.	and cloth is the tenth.



93. Balakaraṇīyavagga	93–104. Hard Work
(Balakaraṇīyavaggo vitthāretabbo.)	(To be expanded as in the chapter on hard work at SN 45.149–160.)


Balaṃ bījañca nāgo ca,	Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;	a tree, a pot, and a spike,
Ākāsena ca dve meghā,	the sky, and two on clouds,
nāvā āgantukā nadīti.	a ship, a guest house, and a river.




105. Esanāvagga	105–114. Searches
(Esanāvaggo vitthāretabbo.)	(To be expanded as in the chapter on searches at SN 45.161–170.)


Esanā vidhā āsavo,	Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;	states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,	barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.	feelings, craving, and thirst.



115–124. Oghādisutta	115–124. Floods
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.	(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?	What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—	Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.	These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.	The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.	These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”



(Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.)	(To be expanded as in the Linked Discourses on the Path.)



Ogho yogo upādānaṃ,	Floods, bonds, grasping,
ganthā anusayena ca;	ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,	kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.	aggregates, and fetters high and low.



125–136. Punapācīnādisutta	125–136. Another on Sloping East, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;	“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.	In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?	How so?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.	It’s when a monk develops the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.	That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.”



Gaṅgāpeyyālavaggo terasamo.	(To be expanded for each of the different rivers as in SN 45.91–102.)


Cha pācīnato ninnā,	Six on slanting to the east,
cha ninnā ca samuddato;	and six on slanting to the ocean;
Dvete cha dvādasa honti,	these two sixes make twelve,
vaggo tena pavuccatīti.	and that’s how this chapter is recited.



159. Punaesanāvagga	159–168. Another Chapter on Searches
(Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.)	(To be expanded as in SN 45.161–170, removal of greed version.)



169–178. punaoghādisutta	169–178. Another Series on Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.	(To be expanded as in SN 45.171–179, with the following as the final discourse, removal of greed version.) “monks, there are five higher fetters.
Katamāni pañca?	What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—	Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.	These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.	The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Vīriyindriyaṃ … pe … satindriyaṃ … samādhindriyaṃ … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.	It’s when a monk develops the faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.	These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”



Ogho yogo upādānaṃ,	Floods, bonds, grasping,
ganthā anusayena ca;	ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,	kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.	aggregates, and fetters high and low.



Indriyasaṃyuttaṃ catutthaṃ.	The Linked Discourses on the Faculties is the fourth section.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 48 Vag.5

SN 48

SN 48 vagga 5. Old Age 5. Jarāvagga

41. Old Age

42. The Brahmin Uṇṇābha

43. At Sāketa

44. At the Eastern Gate

45. At the Eastern Monastery (1st)

46. At the Eastern Monastery (2nd)

47. At the Eastern Monastery (3rd)

48. At the Eastern Monastery (4th)

49. About Piṇḍola Bhāradvāja

50. At Āpaṇa

SN 48 vagga 6. The Boar’s Cave 6. Sūkarakhatavagga

51. At Sālā

52. In the Land of the Mallas

53. A Trainee

54. Footprints

55. Heartwood

56. Grounded

57. With Brahmā Sahampati

58. The Boar’s Cave

59. Arising (1st)

60. Arising (2nd)

SN 48 vagga 7. Leading to Awakening 7. Bodhipakkhiyavagga

61. Fetters

62. Tendencies

63. Complete Understanding

64. Ending of Defilements

65. Two Fruits

66. Seven Benefits

67. A Tree (1st)

68. A Tree (2nd)

69. A Tree (3rd)

70. A Tree (4th)

SN 48 vagga 8. Abbreviated Texts on the Ganges 8. Gaṅgāpeyyālavagga

SN 48 vagga 9. Diligence 9. Appamādavagga

SN 48 vagga 10. Hard Work 10. Balakaraṇīyavagga

SN 48 vagga 11. Searches 11. Esanāvagga

SN 48 vagga 12. Floods 12. Oghavagga

SN 48 vagga 13. Another Chapter of Abbreviated Texts on the Ganges, Etc. 13. Punagaṅgāpeyyālavagga

SN 48 vagga 14. Another Chapter on Searches 14. Punaesanāvagga

SN 48 vagga 15. Another Chapter on Floods 15. Punaoghavagga

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