5-47-3 Sīlaṭṭhitavaggo | Samyutta
III. Virtue and Duration
21 (1) Virtue
Thus have I heard. On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputra in the Cock’s Park.
Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ānanda, and exchanged greetings with him.
When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:
Friend Ānanda, as to the wholesome virtues spoken of by the Blessed One, what is the purpose for which they were spoken of by him?
Good, good, friend Bhadda! Your intelligence is excellent, your ingenuity is excellent, your inquiry is a good one.
For you have asked me: ‘Friend Ānanda, as to the wholesome virtues spoken of by the Blessed One, what is the purpose for which they were spoken of by him?’
Yes, friend.
Those wholesome virtues spoken of by the Blessed One were spoken of by him for the purpose of developing the 4 establishments of mindfulness. What 4?
Here, friend, a Bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
Those virtues spoken of by the Blessed One were spoken of by him for the sake of developing these 4 establishments of mindfulness.
22 (2) Duration
The same setting.
Sitting to one side the Venerable Bhadda said to the Venerable Ānanda:
Friend Ānanda, what is the cause and reason why the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna?
And what is the cause and reason why the true Dhamma endures long after a Tathāgata has attained final Nibbāna?
Good, good, friend Bhadda! Your intelligence is excellent, your acumen is excellent, your inquiry is a good one. For you have asked me:
‘Friend Ānanda, what is the cause and reason why the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna?
And what is the cause and reason why the true Dhamma endures long after a Tathāgata has attained final Nibbāna?’
Yes, friend.
It is, friend, because the 4 establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna.
And it is because the 4 establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna.
What 4?
Here, friend, a Bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
It is because these 4 establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna.
And it is because these 4 establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna.
23 (3) Decline
(As above down to:)
Friend Ānanda, what is the cause and reason for the decline of the true Dhamma?
And what is the cause and reason for the non-decline of the true Dhamma?…
It is, friend, when these 4 establishments of mindfulness are not developed and cultivated that the true Dhamma declines.
And it is when these 4 establishments of mindfulness are developed and cultivated that the true Dhamma does not decline.
24 (4) Simple Version
At Sāvatthī.
Bhikkhus, there are these 4 establishments of mindfulness. What 4?
Here, Bhikkhus, a Bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
These are the 4 establishments of mindfulness.
25 (5) A Certain Brahmin
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then a certain Brahmin approached the Blessed One and exchanged greetings with him.
When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
Master Gotama, what is the cause and reason why the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna?
And what is the cause and reason why the true Dhamma endures long after a Tathāgata has attained final Nibbāna?
It is, Brahmin, because the 4 establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathāgata has attained final Nibbāna.
And it is because the 4 establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna.
What 4?
… (as in §22) …
It is because these 4 establishments of mindfulness are not developed and cultivated …
.. are developed and cultivated that the true Dhamma endures long after a Tathāgata has attained final Nibbāna.
When this was said, that Brahmin said to the Blessed One:
‘Magnificent, Master Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.
26 (6) Partly
On one occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Anuruddha were dwelling at Sāketa in the Thornbush Grove.
Then, in the evening, the Venerable Sāriputta and the Venerable Mahāmoggallāna emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him.
When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sāriputta said to the Venerable Anuruddha:
Friend Anuruddha, it is said, ‘A trainee, a trainee.’ In what way, friend, is one a trainee?
It is, friend, because one has partly developed the 4 establishments of mindfulness that one is a trainee.
What 4?
Here, friends, a Bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
It is because one has partly developed these 4 establishments of mindfulness that one is a trainee.
27 (7) Completely
The same setting.
Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:
Friend Anuruddha, it is said, ‘One beyond training, one beyond training.’ In what way, friend, is one beyond training?
It is, friend, because one has completely developed the 4 establishments of mindfulness that one is beyond training.
What 4?
… (as above) …
It is because one has completely developed these 4 establishments of mindfulness that one is beyond training.
28 (8) The World
The same setting.
Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:
By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?
It is, friend, because I have developed and cultivated the 4 establishments of mindfulness that I have attained to greatness of direct knowledge.
What 4?
Here, friend, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
It is, friend, because I have developed and cultivated these 4 establishments of mindfulness that I directly know this thousand-fold world.
29 (9) Sirivaḍḍha
On one occasion the Venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.
Now on that occasion the householder Sirivaḍḍha was sick, afflicted, gravely ill.
Then the householder Sirivaḍḍha addressed a man thus:
Come, good man, approach the Venerable Ānanda, pay homage to him in my name with your head at his feet, and say:
‘Venerable sir, the householder Sirivaḍḍha is sick, afflicted, gravely ill; he pays homage to the Venerable Ānanda with his head at his feet.’
Then say: ‘It would be good, venerable sir, if the Venerable Ānanda would come to the residence of the house- holder Sirivaḍḍha out of compassion.’
Yes, master,
that man replied, and he approached the Venerable Ānanda, paid homage to him, sat down to one side, and delivered his message.
The Venerable Ānanda consented by silence.
Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, went to the residence of the householder Sirivaḍḍha.
He then sat down in the appointed seat and said to the householder Sirivaḍḍha:
I hope you are bearing up, householder, I hope you are getting better.
I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.
I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.
Well then, householder, you should train thus:
‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
I will dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.’
- It is in such a way that you should train.
Venerable sir, as to these 4 establishments of mindfulness taught by the Blessed One—these things exist in me, and I live in conformity with those things.
I dwell, venerable sir, contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
And as to these 5 lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself.
It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-returning.
30 (10) Mānadinna
The same setting. Now on that occasion the householder Mānadinna was sick, afflicted, gravely ill. Then the householder Mānadinna addressed a man thus:
Come, good man
… (as above) …
I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.
But, venerable sir, when I am being touched by such painful feeling,
I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
And as to these 5 lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself.
It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-returning.