Saṃyutta Nikāya
5. Mahā-Vagga
47. Sati-Paṭṭhāna Saṃyutta
8. Bala-Karaṇīya Vagga

The Book of the Kindred Sayings
5. The Great Chapter
47. Kindred Sayings on the Stations of Mindfulness
8. Deeds Requiring Strength

Suttas 73-84

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

[167]

Strength

i. Seclusion

[73.1] 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, whatsoever deeds requiring strength
are done,
all of them are done
in dependence on the earth,
with the earth for their support,
even so a monk,
depending on virtue,
supported by virtue,
cultivates the four stations of mindfulness,
makes much,
of the four stations of mindfulness.

And how does a monk,
depending on virtue,
supported by virtue,
cultivate the four stations of mindfulness,
make much,
of the four stations of mindfulness?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk
depending on virtue,
supported by virtue,
cultivates the four stations of mindfulness,
makes much,
of the four stations of mindfulness."

ii. Ending in Restraint of Passion

And how does a monk,
depending on virtue,
supported by virtue,
cultivate the four stations of mindfulness,
make much,
of the four stations of mindfulness?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk
depending on virtue,
supported by virtue,
cultivates the four stations of mindfulness,
makes much,
of the four stations of mindfulness."

iii. Ending in the Deathless

And how does a monk,
depending on virtue,
supported by virtue,
cultivate the four stations of mindfulness,
make much,
of the four stations of mindfulness?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk
depending on virtue,
supported by virtue,
cultivates the four stations of mindfulness,
makes much,
of the four stations of mindfulness."

iv. Ending in Nibbāna

And how does a monk,
depending on virtue,
supported by virtue,
cultivate the four stations of mindfulness,
make much,
of the four stations of mindfulness?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk
depending on virtue,
supported by virtue,
cultivates the four stations of mindfulness,
makes much,
of the four stations of mindfulness."

Sutta 74

Seed

i. Seclusion

[74.1] 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, whatsoever species
of seed and vegetation
come to growth,
increase
and maturity,
all of them depend on the earth,
are supported by the earth;
even so, monks, a monk who,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions.

And how does a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

ii. Ending in Restraint of Passion

And how does a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

iii. Ending in the Deathless

And how does a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

iv. Ending in Nibbāna

And how does a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

Sutta 75

The Snake

i. Seclusion

[75.1] 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:

"Supported, monks, by Himalaya,
lord of mountains,
snakes grow a body
and get strength.

When they have grown a body
and got strength there,
they go down to the tarns.

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

From the small rivers
they go down to the great rivers,

From the great rivers
they go down to the sea,
the mighty ocean.

There they get great size and growth of body.

Just so, monks, a monk who,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions.

And how, monks, does a monk,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

ii. Ending in Restraint of Passion

"Supported, monks, by Himalaya,
lord of mountains,
snakes grow a body
and get strength.

When they have grown a body
and got strength there,
they go down to the tarns.

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

From the small rivers
they go down to the great rivers,

From the great rivers
they go down to the sea,
the mighty ocean.

There they get great size and growth of body.

Just so, monks, a monk who,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions.

And how, monks, does a monk,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

iii. Ending in the Deathless

"Supported, monks, by Himalaya,
lord of mountains,
snakes grow a body
and get strength.

When they have grown a body
and got strength there,
they go down to the tarns.

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

From the small rivers
they go down to the great rivers,

From the great rivers
they go down to the sea,
the mighty ocean.

There they get great size and growth of body.

Just so, monks, a monk who,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions.

And how, monks, does a monk,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

iv. Ending in Nibbāna

"Supported, monks, by Himalaya,
lord of mountains,
snakes grow a body
and get strength.

When they have grown a body
and got strength there,
they go down to the tarns.

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

From the small rivers
they go down to the great rivers,

From the great rivers
they go down to the sea,
the mighty ocean.

There they get great size and growth of body.

Just so, monks, a monk who,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions.

And how, monks, does a monk,
depending on virtue,
supported by virtue,
cultivates and makes much of
the four stations of mindfulness,
attain growth,
increase
and maturity of conditions?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk
depending on virtue,
supported by virtue,
cultivating and making much of
the four stations of mindfulness,
attains growth,
increase
and maturity of conditions."

Sutta 76

The Tree

i. Seclusion

[76.1] 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 a tree, monks,
that inclines to the east,
slopes to the east,
tends to the east.

When cut down at the root,
in what direction would it fall?"

"As it slopes,
as it inclines,
as it tends, lord."

"Well, monks, even so
a monk, cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna,.

And how does a monk,
cultivating and makng much of
the four stations of mindfulness,
incline to Nibbāna,
slope to Nibbāna,
tend to Nibbāna,?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna."

ii. Ending in Restraint of Passion

"Suppose a tree, monks,
that inclines to the east,
slopes to the east,
tends to the east.

When cut down at the root,
in what direction would it fall?"

"As it slopes,
as it inclines,
as it tends, lord."

"Well, monks, even so
a monk, cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna,.

And how does a monk,
cultivating and makng much of
the four stations of mindfulness,
incline to Nibbāna,
slope to Nibbāna,
tend to Nibbāna,?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna."

iii. Ending in the Deathless

"Suppose a tree, monks,
that inclines to the east,
slopes to the east,
tends to the east.

When cut down at the root,
in what direction would it fall?"

"As it slopes,
as it inclines,
as it tends, lord."

"Well, monks, even so
a monk, cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna,.

And how does a monk,
cultivating and makng much of
the four stations of mindfulness,
incline to Nibbāna,
slope to Nibbāna,
tend to Nibbāna,?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna."

iv. Ending in Nibbāna

"Suppose a tree, monks,
that inclines to the east,
slopes to the east,
tends to the east.

When cut down at the root,
in what direction would it fall?"

"As it slopes,
as it inclines,
as it tends, lord."

"Well, monks, even so
a monk, cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna,.

And how does a monk,
cultivating and makng much of
the four stations of mindfulness,
incline to Nibbāna,
slope to Nibbāna,
tend to Nibbāna,?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness,
inclines to Nibbāna,
slopes to Nibbāna,
tends to Nibbāna."

Sutta 77

The Pot

i. Seclusion

[77.1] 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 a pot,
if overset,
empties out its water,
and cannot take it in again,
even so a monk
who cultivates and makes much of
the four stations of mindfulness,
empties out ill, unprofitable states
and cannot take them in again.

And how, monks, can a monk,
by cultivating and makng much of
the four stations of mindfulness,
empty out ill, unprofitable states
and not take them in again?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness
empties out ill, unprofitable states
and not take them in again."

ii. Ending in Restraint of Passion

And how, monks, can a monk,
by cultivating and makng much of
the four stations of mindfulness,
empty out ill, unprofitable states
and not take them in again?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness
empties out ill, unprofitable states
and not take them in again."

iii. Ending in the Deathless

And how, monks, can a monk,
by cultivating and makng much of
the four stations of mindfulness,
empty out ill, unprofitable states
and not take them in again?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness
empties out ill, unprofitable states
and not take them in again."

iv. Ending in Nibbāna

And how, monks, can a monk,
by cultivating and makng much of
the four stations of mindfulness,
empty out ill, unprofitable states
and not take them in again?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk,
cultivating and makng much of
the four stations of mindfulness
empties out ill, unprofitable states
and not take them in again."

Sutta 78

Bearded Wheat

i. Seclusion

[78.1] 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 spike of bearded wheat
or bearded barley
be well aimed.

When pressed by hand or foot,
it is possible
that it will pierce hand or foot
and draw blood.

Why so?

Because, monks,
the spike is well aimed.

Even so, monks,
owing to the right aim of way-culture
it is possible
that a monk will pierce ignorance,
will draw knowledge,
will realize Nibbāna,.

Why so?

Because, monks,
his view is well aimed.

And how, monks, does a monk
by view well aimed,
by well aimed way-culture
so pierce ignorance,
draw knowledge
and realize Nibbāna?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how a monk,
by view well aimed,
by well aimed way-culture
pierces ignorance,
draws knowledge
and realizes Nibbāna."

ii. Ending in Restraint of Passion

"Suppose monks, the spike of bearded wheat
or bearded barley
be well aimed.

When pressed by hand or foot,
it is possible
that it will pierce hand or foot
and draw blood.

Why so?

Because, monks,
the spike is well aimed.

Even so, monks,
owing to the right aim of way-culture
it is possible
that a monk will pierce ignorance,
will draw knowledge,
will realize Nibbāna,.

Why so?

Because, monks,
his view is well aimed.

And how, monks, does a monk
by view well aimed,
by well aimed way-culture
so pierce ignorance,
draw knowledge
and realize Nibbāna?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

That is how a monk,
by view well aimed,
by well aimed way-culture
pierces ignorance,
draws knowledge
and realizes Nibbāna."

iii. Ending in the Deathless

"Suppose monks, the spike of bearded wheat
or bearded barley
be well aimed.

When pressed by hand or foot,
it is possible
that it will pierce hand or foot
and draw blood.

Why so?

Because, monks,
the spike is well aimed.

Even so, monks,
owing to the right aim of way-culture
it is possible
that a monk will pierce ignorance,
will draw knowledge,
will realize Nibbāna,.

Why so?

Because, monks,
his view is well aimed.

And how, monks, does a monk
by view well aimed,
by well aimed way-culture
so pierce ignorance,
draw knowledge
and realize Nibbāna?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

That is how a monk,
by view well aimed,
by well aimed way-culture
pierces ignorance,
draws knowledge
and realizes Nibbāna."

iv. Ending in Nibbāna

"Suppose monks, the spike of bearded wheat
or bearded barley
be well aimed.

When pressed by hand or foot,
it is possible
that it will pierce hand or foot
and draw blood.

Why so?

Because, monks,
the spike is well aimed.

Even so, monks,
owing to the right aim of way-culture
it is possible
that a monk will pierce ignorance,
will draw knowledge,
will realize Nibbāna,.

Why so?

Because, monks,
his view is well aimed.

And how, monks, does a monk
by view well aimed,
by well aimed way-culture
so pierce ignorance,
draw knowledge
and realize Nibbāna?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

That is how a monk,
by view well aimed,
by well aimed way-culture
pierces ignorance,
draws knowledge
and realizes Nibbāna."

Sutta 79

The Sky

i. Seclusion

[79.1] 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, divers winds blow in the sky, -
some winds blow from the east,
some winds blow from the west,
some winds blow from the north,
some winds blow from the south,
some winds are dusty,
some winds are dustless,
some winds are cool
some winds are hot
some winds are soft
some winds are boisterous.

Even so, monks,
when a monk cultivates the four stations of mindfulness,
makes much of the four stations of mindfulness,
then in him
the four stations of mindfulness
by culture
reach fulfilment,
the four best efforts,
by culture
reach fulfilment,
the four bases of psychic power,
by culture
reach fulfilment,
the five faculties,
by culture
reach fulfilment,
the five powers
by culture
reach fulfilment,
the Ariyan eightfold way^[ed1]
by culture
reaches fulfilment.

And how, monks, when a monk cultivates the four stations of mindfulness,
makes much of the four stations of mindfulness,
do the four stations of mindfulness
by culture
reach fulfilment,
the four best efforts,
by culture
reach fulfilment,
the four bases of psychic power,
by culture
reach fulfilment,
the five faculties,
by culture
reach fulfilment,
the five powers
by culture
reach fulfilment,
the Ariyan eightfold way
by culture
reaches fulfilment?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how monks, when a monk cultivates the four stations of mindfulness,
makes much of the four stations of mindfulness,
the four stations of mindfulness
by culture
reach fulfilment,
the four best efforts,
by culture
reach fulfilment,
the four bases of psychic power,
by culture
reach fulfilment,
the five faculties,
by culture
reach fulfilment,
the five powers
by culture
reach fulfilment,
the Ariyan eightfold way
by culture
reaches fulfilment in him."

ii. Ending in Restraint of Passion

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

iii. Ending in the Deathless

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

iv. Ending in Nibbāna

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

Sutta 80

The Rain-Cloud (a)

i. Seclusion

[80.1] 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 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 four stations of mindfulness
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 four stations of mindfulness
lay and cause to vanish
the ill
unprofitable states
that rise from time to time?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how monks, when a monk cultivates the four stations of mindfulness,
makes much of the four stations of mindfulness,
a monk lays and causes to vanish
the ill,
unprofitable states
that rise
and rise again."

ii. Ending in Restraint of Passion

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

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

iii. Ending in the Deathless

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

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

iv. Ending in Nibbāna

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

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

Sutta 81

The Rain-Cloud (b)

i. Seclusion

[81.1] 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 four stations of mindfulness
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 four stations of mindfulness
from time to time
scatter and cause to vanish
the ill,
unprofitable states
that rise
and rise again?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how monks, when a monk cultivates the four stations of mindfulness,
makes much of the four stations of mindfulness,
from time to time
scatters and causes to vanish
the ill,
unprofitable states
that rise
and rise again."

ii. Ending in Restraint of Passion

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

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

iii. Ending in the Deathless

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

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end.

iv. Ending in Nibbāna

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

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna.

Sutta 82

The Ship

i. Seclusion

[82.1] 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 four stations of mindfulness
right easily the fetters are weakened
and rot away.

And how, monks, in one so cultivating and making much of
the four stations of mindfulness
are the fetters weakened
and rot away?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
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 four stations of mindfulness
the fetters are weakened
and rot away."

ii. Ending in Restraint of Passion

And how, monks, in one so cultivating and making much of
the four stations of mindfulness
are the fetters weakened
and rot away?

Herein a monk dwells in body in a contemplaton of body
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in feeling in a contemplaton of feeling
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind in a contemplaton of mind
which ends in the restraint of passion,
which ends in the restraint of hatred,
which ends in the restraint of illusion.

He dwells in mind-states in a contemplaton of mind-states
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 four stations of mindfulness
the fetters are weakened
and rot away."

iii. Ending in the Deathless

And how, monks, in one so cultivating and making much of
the four stations of mindfulness
are the fetters weakened
and rot away?

Herein a monk dwells in body in a contemplaton of body
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in feelings in a contemplaton of feelings
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind in a contemplaton of mind
which plunges into the deathless,
which has the deathless for its aim,
which has the deathless for its end;

He dwells in mind-states in a contemplaton of mind-states
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 four stations of mindfulness
the fetters are weakened
and rot away."

iv. Ending in Nibbāna

And how, monks, in one so cultivating and making much of
the four stations of mindfulness
are the fetters weakened
and rot away?

Herein a monk dwells in body in a contemplaton of body
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in feelings in a contemplaton of feelings
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind in a contemplaton of mind
which flows to Nibbāna,
which slides to Nibbāna,
which tends to Nibbāna;

He dwells in mind-states in a contemplaton of mind-states
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 four stations of mindfulness
the fetters are weakened
and rot away."

Sutta 83

For All Comers

i. Seclusion

[82.1] 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 four stations of mindfulness,
who makes much of the four stations of mindfulness,
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 four stations of mindfulness,
realize,
abandon,
fully comprehend
and cultivate (these states)?

Herein a monk dwells in body in a contemplaton of body
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in feeling in a contemplaton of feeling
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind in a contemplaton of mind
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

He dwells in mind-states in a contemplaton of mind-states
based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

That is how monks, a monk who cultivates the four stations of mindfulness,
who makes much of the four stations of mindfulness,
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."