AN 1.394

“Monks, if a monk develops the first jhāna, even as long as a finger snap, he is called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to the Buddha’s advice, and who does not eat the people’s food in vain. How much more for those who practice it longer!”

AN 1.395–401

“Monks, if a monk develops the second … third … fourth jhāna … loving kindness … compassion … appreciative joy … equanimity, even as long as a finger snap, he is called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to the Buddha’s advice, and who does not eat the people’s food in vain. How much more for those who practice it longer!”

AN 1.402–405

If a monk meditates by observing the body … feelings … mind … wisdom factors, with keen effort, with wise awareness, and with mindfulness, overcoming greed and grief for the world, even for the time of a finger snap …

AN 1.406–409

If a monk generates enthusiasm, attempts, makes an effort, applies the mind, and strives hard so that unwholesome qualities don’t arise, even for the time of a finger snap …. If he generates enthusiasm, attempts, makes an effort, applies the mind, and strives hard so that unwholesome qualities that have arisen are given up, even for the time of a finger snap …. If he generates enthusiasm, attempts, makes an effort, applies the mind, and strives hard so that wholesome qualities that have not arisen do arise, even for the time of a finger snap …. If he generates enthusiasm, attempts, makes an effort, applies the mind, and strives hard so that wholesome qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by repeated practice, even for the time of a finger snap …

AN 1.410–413

If a monk develops the jhāna effortfully with the basis of psychic power that is based on enthusiasm for enlightenment … the jhāna effortfully with the basis of psychic power that is based on effort for enlightenment … the jhāna effortfully with the basis of psychic power that is based on determination for enlightenment … the jhāna effortfully with the basis of psychic power that is based on investigation for enlightenment, even for the time of a finger snap …

AN 1.414–418

If a monk develops the spiritual faculty of faith … the spiritual faculty of energy … the spiritual faculty of mindfulness … the spiritual faculty of concentration … the spiritual faculty of wisdom, even for the time of a finger snap …

AN 1.419–423

If a monk develops the power of faith … the power of energy … the power of mindfulness … the power of concentration … the power of wisdom, even for the time of a finger snap …

AN 1.424–430

If a monk develops the awakening factor of mindfulness … the awakening factor of investigation of Dhamma… the awakening factor of energy … the awakening factor of rapture … the awakening factor of tranquility … the awakening factor of concentration … the awakening factor of equanimity, even for the time of a finger snap …

AN 1.431–438

If a monk develops right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, even for the time of a finger snap …

AN 1.439–446

Perceiving form internally, he sees visions externally, limited, both pretty and ugly. Having mastered this, he is aware that: ‘I know and see.’ … Perceiving form internally, he sees visions externally, limitless, both pretty and ugly. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally, limited, both pretty and ugly. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally, limitless, both pretty and ugly. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally that are blue, with blue color, blue hue, and blue tint. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally that are red, with red color, red hue, and red tint. Having mastered this, he is aware that: ‘I know and see.’ … Not perceiving form internally, he sees visions externally that are white, with white color, white hue, and white tint. Having mastered this, he is aware that: ‘I know and see.’ …

AN 1.447–454

Having physical form, he sees visions … not perceiving form internally, he sees visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he enters and remains in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness … going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, he enters and remains in the cessation of perception and feeling …

AN 1.455–464

If a monk develops the meditation on the sign of earth … the meditation on the sign of water … the meditation on the sign of fire … the meditation on the sign of air … the meditation on the sign of blue … the meditation on the sign of yellow … the meditation on the sign of red … the meditation on the sign of white … the meditation on the sign of space … the meditation on the sign of consciousness …

AN 1.465–474

If a monk develops the perception of impurity of body … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of impermanence … the perception of suffering in impermanence … the perception of not-self in suffering … the perception of abandonment … the perception of dispassion … the perception of cessation …

AN 1.475–484

If a monk develops the perception of impermanence … the perception of not-self … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of a skeleton … the perception of a worm-infested corpse … the perception of a livid corpse … the perception of a corpse split open … the perception of a bloated corpse …

AN 1.485–494

If a monk develops the recollection of the Buddha … the recollection of the Dhamma … the recollection of the Saṅgha … the recollection of one’s virtue … the recollection of generosity … the recollection of the deities … mindfulness of breathing … the recollection of death … mindfulness of the body … the recollection of stilling of taints …

AN 1.495–534

If a monk develops the faculty of faith together with the first jhāna … the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of concentration … the power of wisdom together with the first jhāna …

AN

1.535–574

Together with the second jhāna … the third jhāna … the fourth jhāna … loving kindness … compassion … appreciative joy … equanimity … the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of concentration … the power of wisdom, even as long as a finger snap, he is called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to the Buddha’s advice, and who does not eat the people’s food in vain. How much more for those who practice it longer!”

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Venerable Ānanda said to the Buddha, “What is the cause, what is the reason why the Buddha smiled? Buddhas do not smile for no reason.”

“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.

He had a lay follower called Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day on may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘The venerable Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day on may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’

Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From now on may the venerables remember me as someone who is celibate, different from others, avoiding the common practice of sex.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … are celibate, set apart, avoiding the common practice of sex. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day on may the venerables remember me as one who eats in one part of the day, giving up eating at night, and from eating food at the wrong time.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, giving up eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’

Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the monk Gavesī, living alone, withdrawn, diligent, keen, and determined, realized the supreme conclusion of the spiritual path in this very life. He lived having achieved with his own insight the goal for which good people rightly go forth from the lay life to homelessness.

He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ And the monk Gavesī became one of the arahants.

Then those five hundred lay followers thought: ‘Venerable Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

Then the monk Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred monks do the same!’ Then those five hundred monks, living alone, withdrawn, diligent, keen, and determined, soon realized the supreme conclusion of the spiritual path in this very life. They lived having achieved with their own insight the goal for which good people  rightly go forth from the lay life to homelessness.

They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

And so, Ānanda, those five hundred monks headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

This is as I heard from the Blessed One. Those days, the Blessed One was living in the province of Vālika, at Vālikā Mountain. Those days, Venerable Meghiya was his attendant. Then Venerable Meghiya went to the Blessed One and, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, “Bhante, I would like to go into Jantu Village for alms.”

“Then do, Meghiya, what you think is suitable.”

Then in the early morning, Venerable Meghiya wore his robe and carrying his bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up and down along the bank of the river to exercise his legs, he saw a pleasing, charming mango forest. Seeing it, the thought occurred to him: “How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.”

So Venerable Meghiya went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, in the early morning, I wore my robe and carrying my bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up and down along the bank of the river to exercise my legs, I saw a pleasing, charming mango forest. Seeing it, the thought occurred to me: ‘How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.’ If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

When this was said, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”

A second time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

A second time, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”

A third time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

“Meghiya, as you are talking about meditation, what can I say? Do what you think is suitable.”

Then Venerable Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango forest. On arrival, having gone deep into the forest, he sat down at the root of a certain tree for the day’s abiding and began to meditate.

While Venerable Meghiya was staying in the mango forest, he was for the most part distrubed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to him, “How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.”

Emerging from his meditation in the late afternoon, he went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, while I was staying in the mango forest, I was for the most part disturbed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.’”

“Meghiya, there are five qualities that help to bring an immature mind to maturity. Which five?

1. The monk has noble friends, companions, and colleagues. This is the first quality that helps to bring an immature mind to maturity.

2. The monk is virtuous. He lives restrained in accordance with the Code of Discipline and practices courteous behaviour and rituals. He trains himself, having undertaken the precepts, sees danger in the slightest faults. This is the second quality that helps to bring an immature mind to maturity.

3. The monk gets to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is the third quality that helps to bring an immature mind to maturity.

4. The monk  keeps his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He is determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities. This is the fourth quality that helps to bring an immature mind to maturity.

5. The monk is wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering. This is the fifth quality that helps to bring an immature mind to maturity.

“Meghiya, these are the five qualities that help to bring an immature mind to maturity.”

“Meghiya, when a monk has noble friends, companions and colleagues, it is to be expected that he will be virtuous, will live restrained in accordance with the Code of Discipline and practice courteous behaviour and rituals. He will train himself, having undertaken the precepts, seeing danger in the slightest faults.

“When a monk has noble friends and colleagues, it is to be expected that he will get to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. 

“When a monk has noble friends, companions and colleagues, it is to be expected that he will keep his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He will be determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities.

“When a monk has noble friends, companions and colleagues, it is to be expected that he will be wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering.

“Meghiya, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop meditation on impurities of the body to abandon lust. He should develop loving kindness meditation to abandon hatred. He should develop mindfulness of in-and-out breathing to cut off distracting thoughts. He should develop the perception of impermanence to uproot the conceit, ‘I am.’ In the monk perceiving impermanence, the perception of non-self is well established. One perceiving non-self attains the uprooting of the conceit, ‘I am’. He attains Nibbāna in this very life.”

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“Even though some thoughts are small and subtle, when followed they stir up the mind. The ignorant person gets scared by these thoughts. The result is that he will run here and there from life to life in this cycle of rebirth.

“The wise person with true knowledge comprehends these thoughts ardently. He restrains them mindfully. The enlightened person uproots all the stirring thoughts.”

This is what I heard from the Blessed One. Those days the Blessed One was living in the province of Sāvatthī, at Jeta’s Park, at Anāthapiṇḍika’s monastery. One day about 500 monks, headed by Venerable Yasoja, had arrived in Sāvatthī to see the Blessed One. As these visiting monks were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes and bowls, they made loud noises, a great racket. Then the Blessed One asked Venerable Ānanda, “Ānanda, what is that loud noise, that great racket like fishermen catching fish?”

“Bhante, those are about 500 monks, headed by Venerable Yasoja, who have arrived in Sāvatthī to see the Blessed One. As these visiting monks are exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes and bowls, they are making loud noises, a great racket.”

“In that case, Ānanda, tell those monks in my name, ‘The Buddha calls you, friends.’”

Responding, “Yes, Bhante,” to the Blessed One, Venerable Ānanda went to the monks and said, “The Buddha calls you, friends.”

Responding, “Yes, friend,” to Venerable Ānanda, the monks went to the Blessed One and, having bowed down to him, sat to one side. As they were sitting there, the Blessed One asked them, “Monks, why were you making that loud noise, that great racket, like fishermen catching fish?”

When the Buddha asked this, Venerable Yasoja said to the Blessed One, “Bhante, these 500 monks have arrived in Sāvatthī to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes and bowls, they made loud noises, a great racket.”

“Go away, monks. I dismiss you. You are not to stay near me.”

Responding, “Yes, Bhante,” to the Blessed One, the monks got up from their seats, bowed down to the Blessed One, and left, circling him to the right. Setting their lodgings in order and taking their robes and bowls, they went to the province of the Vajjians. After travelling among the Vajjians, they came to the River Vaggamudā. There on the bank of the River Vaggamudā they made leaf-huts and entered the Rains Retreat.

Then Venerable Yasoja addressed the monks as they entered the Rains Retreat, “Friends, the Blessed One dismissed us, wishing for our benefit, seeking our wellbeing, being sympathetic, and acting out of sympathy. Let’s live in such a way that the Blessed One will be happy by our way of living.”

“As you say, friend,” the monks responded to Venerable Yasoja. They lived secluded, determined and strong willed. Every one of them realized the Triple Knowledge1 during that very Rains Retreat.

Then the Blessed One, having lived as long as he liked in Sāvatthī, went in the direction of Vesālī. Eventually, the Buddha arrived in the city of Vesālī and stayed there in the Peaked Roof Pavilion in the Great Wood. Then, reading with his own mind, the minds of the monks staying on the bank of the River Vaggamudā, the Buddha said to Venerable Ānanda, “That direction seems bright to me, Ānanda. That direction seems dazzling to me. It’s pleasing for me to think about that place and even to go there, where the monks on the bank of the River Vaggamudā are staying. Send a messenger into their presence to say, ‘The Buddha calls you, friends. The Buddha wants to see you.’”

Responding, “Yes, Bhante,” to the Blessed One, Venerable Ānanda went to a certain monk and said, “Come now, friend. Go to the monks on the bank of the River Vaggamudā and say to them, ‘The Buddha calls you, friends. The Buddha wants to see you.’”

Responding, “Yes, friend,” to Venerable Ānanda, the monk, just as a strong man might extend his flexed arm or flex his extended arm, disappeared from the Peaked Roof Pavilion in the Great Wood and appeared in front of the monks on the bank of the River Vaggamudā. Then he said to them, “The Buddha calls you, friends. The Buddha wants to see you.”

Responding, “Yes, friend,” to the monk, the monks set their lodgings in order and, taking their robes and bowls, disappeared from the bank of the River Vaggamudā, just as a strong man might extend his flexed arm or flex his extended arm, and appeared in the presence of the Blessed One in the Peaked Roof Pavilion in the Great Wood.

At that time the Blessed One was sitting in deep meditation.2 The thought occurred to the monks, “Now, in which stage of concentration is the Blessed One now in?” Then they realized, “He is in the powerful jhāna of arahantship.” So they all entered the powerful jhāna of arahantship, while sitting there.

Then Venerable Ānanda when the night was far advanced, at the end of the first phase of the night, got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “The night, Bhante, is far advanced. The first phase has ended. The visiting monks have been sitting here a long time. May the Blessed One talk to them.” When this was said, the Blessed One remained silent.

Then a second time, when the night was far advanced, at the end of the middle phase, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, Bhante, is far advanced. The middle phase has ended. The visiting monks have been sitting here a long time. May the Blessed One talk to them.” When this was said, the Blessed One remained silent.

Then a third time, when the night was far advanced, at the end of the last phase, as dawn was approaching and night was fading, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, Bhante, is far advanced. The last phase has ended. Dawn is approaching and the night is fading. The visiting monks have been sitting here a long time. May the Blessed One talk to them.”

Then the Blessed One, emerging from deep meditation, said to Venerable Ānanda, “Ānanda, if you had known, you would not have said anything. I, along with all 500 of these monks, have been sitting in the powerful jhāna of arahantship.”

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“Whoever defeated the thorn of sense desire, insult, and assault, is unshaken like a mountain. He is unagitated by pain and pleasure, he is a ‘monk’.”

This is what I heard from the Blessed One. Those days, the Blessed One was living in the province of Sāvatthī, at Jeta’s Park, at Anāthapiṇḍika’s monastery. One day, Venerable Sāriputta was sitting not far from the Blessed One, his legs crossed, his body held upright, having set mindfulness to the meditation object. The Blessed One saw Venerable Sāriputta sitting not far away, his legs crossed, his body held upright, having set mindfulness to the meditation object.

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“A rocky mountain is well-settled and unshaken. The monk who’s delusion is destroyed is like that. He is not agitated.”

This is what I heard from the Blessed One. Those days, the Blessed One was living in the province of Sāvatthī, at Jeta’s Park, at Anāthapiṇḍika’s monastery. One day Venerable Mahā Moggallāna was sitting not far from the Blessed One, his legs crossed, his body held upright. His mindfulness regarding the body was well established within. The Blessed One saw Venerable Mahā Moggallāna sitting not far away, his legs crossed, his body held upright. His mindfulness regarding the body was well established within.

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“His mindfulness is well established regarding the body. The six sense bases of contact are fully restrained. His mind is always unified. Such a monk knows very well the nature of Nibbāna which he has achieved.”

This is as I heard from the Blessed One. Those days, the Blessed One was living in the province of Vālika, at Vālikā Mountain. Those days, Venerable Meghiya was his attendant. Then Venerable Meghiya went to the Blessed One and, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, “Bhante, I would like to go into Jantu Village for alms.”

“Then do, Meghiya, what you think is suitable.”

Then in the early morning, Venerable Meghiya wore his robe and carrying his bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up and down along the bank of the river to exercise his legs, he saw a pleasing, charming mango forest. Seeing it, the thought occurred to him: “How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.”

So Venerable Meghiya went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, in the early morning, I wore my robe and carrying my bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up and down along the bank of the river to exercise my legs, I saw a pleasing, charming mango forest. Seeing it, the thought occurred to me: ‘How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.’ If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

When this was said, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”

A second time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

A second time, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”

A third time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”

“Meghiya, as you are talking about meditation, what can I say? Do what you think is suitable.”

Then Venerable Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango forest. On arrival, having gone deep into the forest, he sat down at the root of a certain tree for the day’s abiding and began to meditate.

While Venerable Meghiya was staying in the mango forest, he was for the most part distrubed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to him, “How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.”

Emerging from his meditation in the late afternoon, he went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, while I was staying in the mango forest, I was for the most part disturbed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.’”

“Meghiya, there are five qualities that help to bring an immature mind to maturity. Which five?

1. The monk has noble friends, companions, and colleagues. This is the first quality that helps to bring an immature mind to maturity.

2. The monk is virtuous. He lives restrained in accordance with the Code of Discipline and practices courteous behaviour and rituals. He trains himself, having undertaken the precepts, sees danger in the slightest faults. This is the second quality that helps to bring an immature mind to maturity.

3. The monk gets to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is the third quality that helps to bring an immature mind to maturity.

4. The monk  keeps his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He is determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities. This is the fourth quality that helps to bring an immature mind to maturity.

5. The monk is wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering. This is the fifth quality that helps to bring an immature mind to maturity.

“Meghiya, these are the five qualities that help to bring an immature mind to maturity.”

“Meghiya, when a monk has noble friends, companions and colleagues, it is to be expected that he will be virtuous, will live restrained in accordance with the Code of Discipline and practice courteous behaviour and rituals. He will train himself, having undertaken the precepts, seeing danger in the slightest faults.

“When a monk has noble friends and colleagues, it is to be expected that he will get to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. 

“When a monk has noble friends, companions and colleagues, it is to be expected that he will keep his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He will be determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities.

“When a monk has noble friends, companions and colleagues, it is to be expected that he will be wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering.

“Meghiya, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop meditation on impurities of the body to abandon lust. He should develop loving kindness meditation to abandon hatred. He should develop mindfulness of in-and-out breathing to cut off distracting thoughts. He should develop the perception of impermanence to uproot the conceit, ‘I am.’ In the monk perceiving impermanence, the perception of non-self is well established. One perceiving non-self attains the uprooting of the conceit, ‘I am’. He attains Nibbāna in this very life.”

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“Even though some thoughts are small and subtle, when followed they stir up the mind. The ignorant person gets scared by these thoughts. The result is that he will run here and there from life to life in this cycle of rebirth.

“The wise person with true knowledge comprehends these thoughts ardently. He restrains them mindfully. The enlightened person uproots all the stirring thoughts.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, live devoting to seclusion and delighting in seclusion, practise inward mental stillness, and do not neglect meditation and practise insight meditation. Maintain diligence in empty dwelling places.

Monks, if you live devoting to seclusion, delighting in seclusion, practising inward mental stillness, not neglecting meditation, practising insight meditation, and maintaining diligence in empty dwelling places, then, one of two fruits is to be expected: liberation in this very life, or there being some residual defilement, the fruit of non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Not longing for sense pleasures, those wise, peaceful, mindful, and meditative disciples contemplate on the true nature of things.

Those peaceful ones delight in diligence and fear negligence. They are incapable of missing the goal and are close to ultimate freedom, Nibbāna.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, a monk should meditate reducing sleep, live mindfully, with wise awareness, with a still mind, and with a rapturous mind. At proper occasions, he should contemplate with insight the wholesome qualities called thirty-seven enlightenment factors.

For a monk who meditates reducing sleep, lives mindfully and with wise awareness, with a still and rapturous mind, and at proper occasions contemplates with insight the wholesome qualities called thirty-seven enlightenment factors, one of two fruits is to be expected: liberation here, in this life or if there being some residual defilements, the fruit of non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who meditate reducing sleep, listen to this! Those who are sleeping, wake up!

Wakefulness is better than sleep. For wakeful meditators, there is no fear.

Whoever meditates reducing sleep gains a still and rapturous mind and lives mindfully with wise awareness. At the proper occasions, he can contemplate with insight on the wholesome qualities called the thirty-seven enlightenment factors. With a unified mind he will destroy the darkness of ignorance.

Therefore, associate with a wakeful meditator. The ardent, intelligent, and meditative monk, having cut the fetters of rebirth and aging, realizes supreme Enlightenment here, in this very life.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, it is according to their mind states that beings come together and associate with one another. Beings with low mind states come together and associate with beings having low mind states. Beings with good mind states come together and associate with beings having good mind states.

Monks, in the past, it was according to their mind states that beings came together and associated with one another. Beings with low mind states came together and associated with beings that had low mind states. Beings with good mind states came together and associated with beings that had good mind states.

Monks, in the future, it will be according to their mind states that beings will come together and associate with one another. Beings with low mind states will come together and associate with beings that have low mind states. Beings with good mind states will come together and associate with beings that have good mind states.

Monks, at the present time, it is according to their mind states that beings come together and associate with one another. Beings with low mind states come together and associate with beings having low mind states. Beings with good mind states come together and associate with beings having good mind states.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The defilements that arise through association with evil-doers are removed by discontinuing the association. Just as one riding on a small wooden board would sink into the great ocean, so does a virtuous one sink by associating with those who are lazy. Therefore, avoid those who are lazy and who make little effort.

There are noble ones who are wise and always energetic. Their minds are well established in Nibbāna. They meditate constantly in secluded places. Therefore, live with such noble ones.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, three things lead to the falling away of a trainee-monk. What are the three? Monks, a trainee-monk, neglecting meditation, enjoys duties, delights in duties, and is intent on his enjoyment of duties. He enjoys idle chatter, delights in idle chatter, and is intent on his enjoyment of idle chatter. He enjoys sleep, delights in sleep, and is intent on his enjoyment of sleep.

Monks, these are the three things that lead to the falling-away of a trainee-monk.

Monks, three things lead to the non-falling away of a trainee-monk. What are the three? Monks, a trainee-monk does not neglect mediation, does not enjoy duties, does not delight in duties, and is not intent on his enjoyment of duties. He does not enjoy idle chatter, does not delight in idle chatter, and is not intent on his enjoyment of chatter. He does not enjoy sleep, does not delight in sleep, and is not intent on his enjoyment of sleep.

Monks, these are the three things that do not lead to the falling-away of a trainee-monk.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The monk who is restless, neglects meditation, seeks the distraction of duties, delights in chatter, and enjoys his sleep is incapable of attaining supreme liberation.

However, the calm monk with few duties and of little sleep is capable of attaining supreme liberation.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, live contemplating impurities of the body. Let mindfulness of in-and-out breathing as a basis well-established in you! Live contemplating the impermanence of all conditioned things. ”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The tendency to lust after beautiful objects is abandoned in one who lives contemplating the impurities of the body. When mindfulness of breathing is well-established, stressful and unwholesome thoughts do not exist. For one who lives contemplating the impermanence of conditioned things, ignorance is abandoned and the true knowledge arises.

Focusing on the impurities of the body, being mindful of in-and-out breathing, ever ardent, and seeing the cessation of all formations: Such a monk sees things rightly and is, thereby, well-released. Accomplished in the true knowledge, that peaceful sage overcomes all bonds.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

892. If he left his mother, father, sisters and brothers, relatives and the five cords of sensual pleasures, he should meditate like this Anuruddha does.

893. Formerly, I was surrounded by songs and dance. I woke from sleep to the sound of music. I was trapped in Māra’s snare of sensual pleasures, but I didn’t gain any purity from that.

894. Giving up these sensual pleasures, delighting in the Buddha’s path and crossing over all the floods of defilements, one should meditate like this Anuruddha does.

895. Forms, sounds, smells, tastes, and touches are attractive. Removing desire for them, one should meditate like this Anuruddha does.

896. After returning from alms round, the sage lives alone. He doesn’t have the companion called “craving.” Freed from taints, Anuruddha is searching for a thrown away rag.

897. He has clear mindfulness. Taintless sage, Anuruddha found a thrown away rag. He washed it well and dyed it. He wore that as a robe.

898. Having many desires, without being content with what is available, and mingling with the crowd, if one lives with a conceited mind, all of these behaviours generate evil defilements in him.

899–900. But establishing clear mindfulness, desiring little, being contented with what is available, if one lives energetically, with a still mind, all of these behaviours become aids to enlightenment. The Great Seer, the Buddha, spoke about that person as a taintless one.

901. The unsurpassed teacher in the world knew my thoughts and, by his psychic powers, creating a mind made body, approached me.

902. My great teacher beautifully explained more about the things I was thinking. The Supreme Buddha, delighting in Nibbāna, taught me about Nibbāna.

903. Having learned the Buddha’s Dhamma, I delighted in his path. I achieved the Triple Knowledge. The Buddha’s path has been fully followed by me.

904. It has been fifty-five years since I started meditating without sleep. It has been twenty-five years since sleepiness was abandoned completely.

905. The Buddha had an unshaken mind and was established in Nibbāna. The Blessed One’s breathing in and breathing out halted. The Great Sage with eyes of Dhamma who was freed from craving, aiming at serene Nibbāna, attained final extinguishing at passing away.

906. The Blessed One had an unstirred mind and endured all feelings with that mind. His mind was released from craving. That liberated mind was extinguished like a lamp.

907. Now what remains here is only the five faculties of the Great sage’s final body. Once a supremely enlightened Buddha has attained final extinguishing, nothing will remain.

908. Hey, net of craving! I too now don’t have any living, even in a heaven. Journeying on from rebirth to rebirth has completely ended. There is no more rebirth.

909. He can know in an instant about thousands of worlds along with the Brahma World. He has psychic powers and the knowledge of seeing the death and rebirth of beings. Devas also visit this monk at the proper time.

910. In a former life, he was very poor. His job was carrying leftover food. His name was Annabhāra. He suffered a lot. At that time, there was a private Buddha named Upariṭṭha who was well known. He made an offering to that Buddha.

911. In this life, I was born in the Sākya clan. Everybody knew me as Anuruddha. I was surrounded by music and dance. I woke up from my sleep listening to music.

912. One day I saw the fully enlightened teacher, the Supreme Buddha who was without fear from any direction. My heart was pleased with him. Then I abandoned my home life and became a monk.

913. I achieved the knowledge to see my former lives in saṁsāra. I have been born hundreds of times in the Tāvatiṁsa Heaven.

914. Seven times I have become a universal wheel turning king and have ruled this whole earth bounded by the ocean. I have ruled the world as the great king of the Indian subcontinent righteously without stick or sword.

915. Having passed from the human world, I was reborn in heaven seven times. Having passed from heaven, I was reborn in the human world seven times. Even as a God, I had the knowledge of past lives.

916. The fourth Jhāna is very peaceful. The mind gets very unified and tranquil there very well. Using this, I purified my divine eye.

917. Using the fourth Jhāna, I also understood the death and rebirth of beings according to their kamma.

918. The Buddha’s instruction has been respectfully followed by me. The Buddha’s path has been fully followed by me. I lowered the heavy load of defilements. I rooted out the fetters of existence.

919. I live in the village of Beluva in the Vajji country. My life is just about to end. Under the shade of these bamboo trees, with a taintless mind, I will attain final extinguishing at passing away.

These verses were said by Arahant Anuruddha.

AN 1.21

“Monks, I do not see a single thing that, when it’s not developed through meditation, is as inefficient as the mind. An undeveloped mind is inefficient in terms of realising the truth.”

AN 1.22

“Monks, I do not see a single thing that, when it is developed, is as efficient as the mind. A developed mind is efficient in terms of realising the truth.”

AN 1.23

“Monks, I do not see a single thing that, when it’s not developed, is as harmful as the mind. An undeveloped mind is very harmful.”

AN 1.24

“Monks, I do not see a single thing that, when it is developed, is as beneficial as the mind. A developed mind is very beneficial.”

AN 1.25

“Monks, I do not see a single thing that, when it’s not developed, and not attained to the stages of enlightenment, is as harmful as the mind. A mind that is undeveloped and has not attained to the stages of enlightenment is very harmful.”

AN 1.26

“Monks, I do not see a single thing that, when it is developed, and attained to the stages of enlightenment, is as beneficial as the mind. A mind that is developed and has attained to the stages of enlightenment is very beneficial.”

AN 1.27

“Monks, I do not see a single thing that, when it’s not developed and cultivated, is as harmful as the mind. An undeveloped and uncultivated mind is very harmful.”

AN 1.28

“Monks, I do not see a single thing that, when it is developed and cultivated, is as beneficial as the mind. A developed and cultivated mind is very beneficial.”

AN 1.29

“Monks, I do not see a single thing that, when it’s not developed and cultivated, brings such pain as the mind. An undeveloped and uncultivated mind brings pain.”

AN 1.30

“Monks, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind. A developed and cultivated mind brings happiness.”

AN 1.31

“Monks, I do not see a single thing that, when it’s not tamed, is as harmful as the mind. A wild mind is very harmful.”

AN 1.32

“Monks, I do not see a single thing that, when it is tamed, is as beneficial as the mind. A tamed mind is very beneficial.”

AN 1.33

“Monks, I do not see a single thing that, when it’s not guarded, is as harmful as the mind. An unguarded mind is very harmful.”

AN 1.34

“Monks, I do not see a single thing that, when it is guarded, is as beneficial as the mind. A guarded mind is very beneficial.”

AN 1.35

“Monks, I do not see a single thing that, when it’s not protected, is as harmful as the mind. An unprotected mind is very harmful.”

AN 1.36

“Monks, I do not see a single thing that, when it is protected, is as beneficial as the mind. A protected mind is very beneficial.”

AN 1.37

“Monks, I do not see a single thing that, when it’s not restrained, is as harmful as the mind. An unrestrained mind is very harmful.”

AN 1.38

“Monks, I do not see a single thing that, when it is restrained, is as beneficial as the mind. A restrained mind is very beneficial.”

AN 1.39

“Monks, I do not see a single thing that, when it’s not tamed, guarded, protected, and restrained, is as harmful as the mind. An untamed, unguarded, unprotected, and unrestrained mind is very harmful.”

AN 1.40

“Monks, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is as beneficial as the mind. A tamed, guarded, protected, and restrained mind is very beneficial.”

Aṅguttara Nikāya  1.41-1.50
A Spike

AN 1.41

“Monks, suppose a grain of rice or barley was pointing the wrong way1. If you press it with a hand or a foot, there’s no way it could injure and produce blood. Why is that? Because the grain is pointing the wrong way. In the same way, a monk whose mind is pointing the wrong way cannot break ignorance, produce true knowledge, and realize Nibbana. Why is that? Because their mind is pointing the wrong way.”

AN 1.42

“Monks, suppose a grain of rice or barley was pointing the right way 2. If you press it with a hand or a foot, it may injure and produce blood. Why is that? Because the grain is pointing the right way. In the same way, a monk whose mind is pointing the right way can break ignorance, produce true knowledge, and realize Nibbana. Why is that? Because the mind is pointing the right way.”

AN 1.43

“Monks, when I’ve read the mind of a person whose mind is evil, I understand: ‘If this person were to die right now, he would be reborn in hell.’ Why is that? Because his mind is evil. Wickedness of the mind is the reason why some beings are reborn after death in a miserable, painful, lower world, such as hell.”

AN 1.44

“Monks, when I’ve read the mind of a person whose mind is pleasant, I understand: ‘If this person were to die right now, he would be reborn in heaven.’ Why is that? Because his mind is pleasant. Clarity of mind is the reason why some beings are reborn after death in a happy place such as a heavenly world.”

AN 1.45

“Monks, suppose there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is clouded. In the same way, a monk, whose mind is distracted, would not know what’s for his own good, the good of another, or the good of both and would not be able to attain any super human spiritual knowledge which is noble. This is not possible. Why is that? Because his mind is distracted.”

AN 1.46

“Monks, suppose there was a lake that was transparent, clear, and still. A person with good eyesight standing on the bank would see the shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is still. In the same way, that a monk, whose mind is not distracted would know what’s for his own good, the good of another, or the good of both and he would be able to realize any superhuman spiritual knowledge which is noble. This is possible. Why is that? Because his mind is not distracted.”

AN 1.47

“Just as, monks, papra, which is said to be the best kind of tree in terms of its flexibility and workability, so too, I do not see a single thing that’s as doable and workable as the mind, when it is developed and cultivated. A mind that is developed and cultivated is doable and workable.”

AN 1.48

“Monks, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to even give a simile for how quickly the mind changes.”

AN 1.49

“Monks, this mind is radiant but it’s defiled by invading negative thoughts.”

AN 1.50

“Monks, this mind is radiant and it is freed from invading negative thoughts.”

AN 1.51

“Monks, this mind is radiant but, it is defiled by invading negative thoughts. An ordinary person who does not understand the Buddha’s teachings, does not realise this. So I say that the ordinary person who does not understand the Buddha’s teachings is not capable of developing his mind.”

AN 1.52

“Monks, this mind is radiant and it is freed from invading negative thoughts. A noble disciple who understands the Buddha’s teachings realises this. So I say that the noble disciple who understands Buddha’s teachings is capable of developing his mind.”

AN 1.53

“Monks, if a monk cultivates a mind of loving kindness even for as long as a finger snap, he’s called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to Buddha’s advice, and who does not eat the people’s food in vain. How much more so for those who practise loving kindness longer!”

AN 1.54

“Monks, if a monk develops a mind of loving kindness even for as long as a finger snap, he’s called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to Buddha’s advice, and who does not eat the people’s food in vain. How much more so for those who practise loving kindness longer!”

AN 1.55

“Monks, if a monk focuses on a mind of loving kindness even for as long as a finger snap, he’s called a monk who does not lack meditation, who follows the Buddha’s instructions, who responds to Buddha’s advice, and who does not eat the people’s food in vain. How much more so for those who practise loving kindness longer!”

AN 1.56

“Monks, whatever qualities are unwholesome, part of the unwholesome, on the side of the unwholesome, all of them are led by the mind. Mind arises first, and unwholesome qualities follow right behind.”

AN 1.57

“Monks, whatever qualities are wholesome, part of the wholesome, on the side of the wholesome, all of them are led by the mind. Mind arises first, and wholesome qualities follow right behind.”

AN 1.58

“Monks, I do not see a single thing that gives rise to unwholesome qualities, or makes wholesome qualities decline, like negligence in the practice of the Dhamma. When you’re negligent in the practice of the Dhamma, unwholesome qualities arise and wholesome qualities decline.”

AN 1.59

“Monks, I do not see a single thing that gives rise to wholesome qualities, or makes unwholesome qualities decline, like diligence in the practice of the Dhamma. When you’re diligent in the practice of the Dhamma, wholesome qualities arise and unwholesome qualities decline.”

AN 1.60

“Monks, I do not see a single thing that gives rise to unwholesome qualities, or makes wholesome qualities decline, like laziness. When you’re lazy, unwholesome qualities arise and wholesome qualities decline.”

AN 1.575

“Monks, anyone who brings into his mind the great ocean, includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body, includes all of the wholesome qualities that play a part in realization of the noble truths.”

AN 1.576–582

“Monks, one thing when developed and cultivated leads to great urgency to find a way out of suffering … great benefit … great overcoming of defilements … mindfulness and awareness … gaining true knowledge and vision … blissful meditation in the present life … the realization of the fruit of true knowledge and liberation. What one thing? Mindfulness of the body. Monks, this is the one thing when developed and cultivated, leads to great urgency to find a way out of suffering … great benefit … great overcoming of defilements … mindfulness and awareness … gaining true knowledge and vision … blissful meditation in the present life … the realization of the fruit of true knowledge and liberation.

AN 1.583

“Monks, when one thing is developed and cultivated, the body and mind become tranquil, initiative thoughts and focusing thoughts settle down, and all of the qualities that play a part in realization of the noble truths are fully developed. What one thing? Mindfulness of the body. Monks, this is the one thing when developed and cultivated, the body and mind become tranquil, initiative thoughts and focusing thoughts settle down, and all of the qualities that play a part in realization of the noble truths are fully developed.”

AN 1.584

“Monks, when one thing is developed and cultivated, unwholesome qualities do not arise, and if they’ve already arisen, they are abandoned. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unwholesome qualities do not arise, and if they’ve already arisen, they are abandoned.”

AN 1.585

“Monks, when one thing is developed and cultivated, wholesome qualities arise, and once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, wholesome qualities arise, and once they’ve arisen, they increase and grow.”

AN 1.586

“Monks, when one thing is developed and cultivated, ignorance is removed completely, true knowledge arises, the conceit ‘I am’ is abandoned, the underlying tendencies are uprooted, and the fetters are abandoned. What one thing? Mindfulness of the body. Monks, this is the one thing when developed and cultivated, ignorance is removed completely, true knowledge arises, the conceit ‘I am’ is abandoned, the underlying tendencies are uprooted, and the fetters are abandoned.”

AN 1.587–588

“Monks, one thing when developed and cultivated leads to analytical wisdom … to passing away with no residue left1. What one thing? Mindfulness of the body. Monks, this is the one thing when developed and cultivated leads to analytical wisdom … to passing away with no residue left.”

AN 1.589–591

“When one thing is developed and cultivated, there is the realization of many elements … the realization of diverse elements … the analysis of many elements. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, there is the realization of many elements … the realization of diverse elements … the analysis of many elements.”

AN 1.592–595

“Monks, when one thing is developed and cultivated, leads to the attainment of the fruit of stream-entry … once-return … non-return … liberation. What one thing? Mindfulness of the body. Monks, this one thing when developed and cultivated, leads to the attainment of the fruit of stream-entry … once-return … non-return … liberation.”

AN 1.596–615

“Monks, when one thing is developed and cultivated, it leads to the gaining of wisdom … to the growth of wisdom … to the increase of wisdom … to great wisdom … to widespread wisdom … to rich wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to instant wisdom … to soothing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. What one thing? Mindfulness of the body. Monks, when this one thing is developed and cultivated, it leads to the gaining of wisdom … to the growth of wisdom … to the increase of wisdom … to great wisdom … to widespread wisdom … to rich wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to instant wisdom … to soothing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Abandon one quality, monks, and I guarantee you non-returning. What is that one quality? Greed is that one quality, monks. Abandon that, and I guarantee you non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Beings obsessed by greed will be reborn in the plane of misery. But having understood greed with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.1

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Abandon one quality, monks, and I guarantee you non-returning. What is that one quality? Hatred is that one quality, monks. Abandon that, and I guarantee you non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Beings burning with hatred will be reborn in the plane of misery. But having understood hatred with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.1

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Abandon one quality, monks, and I guarantee you non-returning. What is that one quality? Delusion is that one quality, monks. Abandon that, and I guarantee you non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Beings whose minds are clouded by delusion will be reborn in the plane of misery. But having understood delusion with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.1

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“In this world, monks, I would read with my mind a certain person’s corrupt mind and conclude thus: If this person were to die at this time, he would definitely be born in hell, as if a heavy load on one’s head was to be dropped down instantly. What is the reason for that? It is because his mind is corrupt. It is because of the mind’s corruption that some beings in this world, at the breakup of the body after death, are reborn in the plane of misery, the worst destination, the lowest realm, hell.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Understanding the corrupt mind of some people who lived in this world, the Supreme Buddha explained its meaning in the presence of monks. If that person were to die at this very moment, he would be reborn in hell because of his corrupt mind. as if a heavy load on one’s head was to be dropped down instantly, beings are reborn in the plane of misery because of the mind’s corruption.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, live experiencing the benefits of the Triple Training called virtue, concentration, and wisdom. Live with wisdom as the foremost leader in your life. Live with liberation as the end goal. Live with mindfulness as the mastering factor in your life.

Monks, when you live experiencing the benefits of the Triple Training, with wisdom as the foremost leader in your life, with liberation as the end goal, and with mindfulness as the mastering factor in your life, then one of two fruits is to be expected: liberation in this very life or, if there being some residual defilement, the fruit of non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The one who has completed the path to ultimate freedom is incapable of declining, lives with wisdom as the foremost leader, and sees the ending of rebirth. This, indeed, is a Sage bearing his final body. Abandoning conceit, he has gone beyond aging, I say.

Therefore, monks, always delight in meditation, live with a still mind, practice the Dhamma ardently, see the ending of rebirth, conquer Māra and his army, and become one who has gone beyond rebirth, aging, and death.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, a monk should meditate reducing sleep, live mindfully, with wise awareness, with a still mind, and with a rapturous mind. At proper occasions, he should contemplate with insight the wholesome qualities called thirty-seven enlightenment factors.

For a monk who meditates reducing sleep, lives mindfully and with wise awareness, with a still and rapturous mind, and at proper occasions contemplates with insight the wholesome qualities called thirty-seven enlightenment factors, one of two fruits is to be expected: liberation here, in this life or if there being some residual defilements, the fruit of non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who meditate reducing sleep, listen to this! Those who are sleeping, wake up!

Wakefulness is better than sleep. For wakeful meditators, there is no fear.

Whoever meditates reducing sleep gains a still and rapturous mind and lives mindfully with wise awareness. At the proper occasions, he can contemplate with insight on the wholesome qualities called the thirty-seven enlightenment factors. With a unified mind he will destroy the darkness of ignorance.

Therefore, associate with a wakeful meditator. The ardent, intelligent, and meditative monk, having cut the fetters of rebirth and aging, realizes supreme Enlightenment here, in this very life.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.