SN 46.99-110 (SN46.99-110)

iii. Ending in the Deathless

“Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish; even so does a monk who cultivates and makes much of the seven limbs of wisdom lay and cause to vanish the ill unprofitable states that rise from time to time.

And how does a monk who cultivates and makes much of the seven limbs of wisdom lay and cause to vanish the ill unprofitable states that rise from time to time?

Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again.

iv. Ending in Nibbāna

“Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish; even so does a monk who cultivates and makes much of the seven limbs of wisdom lay and cause to vanish the ill unprofitable states that rise from time to time.

And how does a monk who cultivates and makes much of the seven limbs of wisdom lay and cause to vanish the ill unprofitable states that rise from time to time?

Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again.

46.107. The Rain-Cloud

i. Seclusion

Thus have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks, saying:

“Monks.”

“Yes, lord,” replied those monks to the Exalted One.

The Exalted One said:

“Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

And how does a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again?

Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

ii. Ending in Restraint of Passion

“Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

And how does a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again?

Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

iii. Ending in the Deathless

“Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

And how does a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again?

Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

iv. Ending in Nibbāna

“Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

And how does a monk who cultivates and makes much of the seven limbs of wisdom from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again?

Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

That is how monks, when a monk cultivates the seven limbs of wisdom, makes much of the seven limbs of wisdom, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

46.108. The Ship

i. Seclusion

Thus have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks, saying:

“Monks.”

“Yes, lord,” replied those monks to the Exalted One.

The Exalted One said:

“Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away; just so, in a monk who cultivates and makes much of the seven limbs of wisdom right easily the fetters are weakened and rot away.

And how, monks, in one so cultivating and making much of the seven limbs of wisdom are the fetters weakened and rot away?

Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

That is how monks, in one so cultivating and making much of the seven limbs of wisdom the fetters are weakened and rot away.

ii. Ending in Restraint of Passion

“Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away; just so, in a monk who cultivates and makes much of the seven limbs of wisdom right easily the fetters are weakened and rot away.

And how, monks, in one so cultivating and making much of the seven limbs of wisdom are the fetters weakened and rot away?

Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

That is how monks, in one so cultivating and making much of the seven limbs of wisdom the fetters are weakened and rot away.

iii. Ending in the Deathless

“Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away; just so, in a monk who cultivates and makes much of the seven limbs of wisdom right easily the fetters are weakened and rot away.

And how, monks, in one so cultivating and making much of the seven limbs of wisdom are the fetters weakened and rot away?

Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end.

That is how monks, in one so cultivating and making much of the seven limbs of wisdom the fetters are weakened and rot away.

iv. Ending in Nibbāna

“Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away; just so, in a monk who cultivates and makes much of the seven limbs of wisdom right easily the fetters are weakened and rot away.

And how, monks, in one so cultivating and making much of the seven limbs of wisdom are the fetters weakened and rot away?

Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

That is how monks, in one so cultivating and making much of the seven limbs of wisdom the fetters are weakened and rot away.

46.109. For All Comers

i. Seclusion

Thus have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks, saying:

“Monks.”

“Yes, lord,” replied those monks to the Exalted One.

The Exalted One said:

“Suppose, monks, a guest-house.

Thither come folk from the eastern quarter, who take up residence therein.

Thither come folk from the western quarter, who take up residence therein.

Thither come folk from the northern quarter, who take up residence therein.

Thither come folk from the southern quarter, who take up residence therein.

Noblemen and brahmins, commoners and serfs.

Even so, monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood.

Those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

What, monks, are the states to be realized by full comprehension?

To that question you must reply:

‘It is the five factors that have to do with grasping.’

What five?

They are these:

The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping.

And what, monks, are the states that are to be abandoned by full comprehension?

They are ignorance, and lust of becoming.

These are the states to be abandoned by full comprehension.

And what, monks, are the states that are to be realized by full comprehension?

They are knowledge and release.

These are the states to be realized by full comprehension.

And what, monks, are the states that are to be cultivated by full comprehension?

They are calm and insight.

These are the states to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the seven limbs of wisdom, realize, abandon, fully comprehend and cultivate (these states)?

Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

That is how monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood;

those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

ii. Ending in Restraint of Passion

“Suppose, monks, a guest-house.

Thither come folk from the eastern quarter, who take up residence therein.

Thither come folk from the western quarter, who take up residence therein.

Thither come folk from the northern quarter, who take up residence therein.

Thither come folk from the southern quarter, who take up residence therein.

Noblemen and brahmins, commoners and serfs.

Even so, monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood.

Those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

What, monks, are the states to be realized by full comprehension?

To that question you must reply:

‘It is the five factors that have to do with grasping.’

What five?

They are these:

The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping.

And what, monks, are the states that are to be abandoned by full comprehension?

They are ignorance, and lust of becoming.

These are the states to be abandoned by full comprehension.

And what, monks, are the states that are to be realized by full comprehension?

They are knowledge and release.

These are the states to be realized by full comprehension.

And what, monks, are the states that are to be cultivated by full comprehension?

They are calm and insight.

These are the states to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the seven limbs of wisdom, realize, abandon, fully comprehend and cultivate (these states)?

Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

That is how monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood;

those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

iii. Ending in the Deathless

“Suppose, monks, a guest-house.

Thither come folk from the eastern quarter, who take up residence therein.

Thither come folk from the western quarter, who take up residence therein.

Thither come folk from the northern quarter, who take up residence therein.

Thither come folk from the southern quarter, who take up residence therein.

Noblemen and brahmins, commoners and serfs.

Even so, monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood.

Those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

What, monks, are the states to be realized by full comprehension?

To that question you must reply:

‘It is the five factors that have to do with grasping.’

What five?

They are these:

The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping.

And what, monks, are the states that are to be abandoned by full comprehension?

They are ignorance, and lust of becoming.

These are the states to be abandoned by full comprehension.

And what, monks, are the states that are to be realized by full comprehension?

They are knowledge and release.

These are the states to be realized by full comprehension.

And what, monks, are the states that are to be cultivated by full comprehension?

They are calm and insight.

These are the states to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the seven limbs of wisdom, realize, abandon, fully comprehend and cultivate (these states)?

Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end.

That is how monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood;

those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

iv. Ending in Nibbāna

“Suppose, monks, a guest-house.

Thither come folk from the eastern quarter, who take up residence therein.

Thither come folk from the western quarter, who take up residence therein.

Thither come folk from the northern quarter, who take up residence therein.

Thither come folk from the southern quarter, who take up residence therein.

Noblemen and brahmins, commoners and serfs.

Even so, monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood.

Those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

What, monks, are the states to be realized by full comprehension?

To that question you must reply:

‘It is the five factors that have to do with grasping.’

What five?

They are these:

The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping.

And what, monks, are the states that are to be abandoned by full comprehension?

They are ignorance, and lust of becoming.

These are the states to be abandoned by full comprehension.

And what, monks, are the states that are to be realized by full comprehension?

They are knowledge and release.

These are the states to be realized by full comprehension.

And what, monks, are the states that are to be cultivated by full comprehension?

They are calm and insight.

These are the states to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the seven limbs of wisdom, realize, abandon, fully comprehend and cultivate (these states)?

Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

That is how monks, a monk who cultivates the seven limbs of wisdom, who makes much of the seven limbs of wisdom, by full comprehension realizes those states which are by full comprehension to be fully understood;

those states that are to be abandoned by full comprehension, by full comprehension he abandons;

those states that are to be realized by full comprehension, by full comprehension he realizes;

those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

46.110. The River

i. Seclusion

Thus have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks, saying:

“Monks.”

“Yes, lord,” replied those monks to the Exalted One.

The Exalted One said:

“Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying:

‘We will make this river Ganges flow, slide and tend towards the west.’

What think ye, monks?

Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?”

“Surely not, lord.”

“And why not?”

“Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk.”

“Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Ariyan eightfold way, and were to seek to entice him with wealth, saying:

‘Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

Return to the lower life and enjoy possessions and do deeds of merit,’

for that monk so cultivating and making much of the seven limbs of wisdom return to the lower life is impossible.

Why so?

Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life.

And how, monks, does a monk cultivate and make much of the seven limbs of wisdom?

Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender.

That is how monks, a monk cultivates and makes much of the seven limbs of wisdom.

ii. Ending in Restraint of Passion

“Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying:

‘We will make this river Ganges flow, slide and tend towards the west.’

What think ye, monks?

Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?”

“Surely not, lord.”

“And why not?”

“Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk.”

“Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Ariyan eightfold way, and were to seek to entice him with wealth, saying:

‘Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

Return to the lower life and enjoy possessions and do deeds of merit,’

for that monk so cultivating and making much of the seven limbs of wisdom return to the lower life is impossible.

Why so?

Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life.

And how, monks, does a monk cultivate and make much of the seven limbs of wisdom?

Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion.

That is how monks, a monk cultivates and makes much of the seven limbs of wisdom.

iii. Ending in the Deathless

“Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying:

‘We will make this river Ganges flow, slide and tend towards the west.’

What think ye, monks?

Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?”

“Surely not, lord.”

“And why not?”

“Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk.”

“Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Ariyan eightfold way, and were to seek to entice him with wealth, saying:

‘Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

Return to the lower life and enjoy possessions and do deeds of merit,’

for that monk so cultivating and making much of the seven limbs of wisdom return to the lower life is impossible.

Why so?

Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life.

And how, monks, does a monk cultivate and make much of the seven limbs of wisdom?

Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end;

he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end.

That is how monks, a monk cultivates and makes much of the seven limbs of wisdom.

iv. Ending in Nibbāna

“Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying:

‘We will make this river Ganges flow, slide and tend towards the west.’

What think ye, monks?

Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?”

“Surely not, lord.”

“And why not?”

“Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk.”

“Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Ariyan eightfold way, and were to seek to entice him with wealth, saying:

‘Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

Return to the lower life and enjoy possessions and do deeds of merit,’

for that monk so cultivating and making much of the seven limbs of wisdom return to the lower life is impossible.

Why so?

Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life.

And how, monks, does a monk cultivate and make much of the seven limbs of wisdom?

Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna;

he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

That is how monks, a monk cultivates and makes much of the seven limbs of wisdom.

Translated by: Frank Lee Woodward.

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This translation was downloaded on 2017 from http://obo.genaud.net/.

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