Linked Discourses 46 · 1. Mountains (4) · The Linked Discourses

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Plain text of Linked Discourses 46 · 1. Mountains (4)

sn46.54:13 And how is the heart’s release by compassion developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by compassion together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a wise mendicant here who has not penetrated to a higher freedom.

sn46.54:14 And how is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by rejoicing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a wise mendicant here who has not penetrated to a higher freedom.

sn46.54:15 And how is the heart’s release by equanimity developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by equanimity together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. The apex of the heart’s release by equanimity is the dimension of nothingness, I say, for a wise mendicant here who has not penetrated to a higher freedom.”

6. Discussion

With Saṅgārava

sn46.55:1 At Sāvatthī. Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

sn46.55:2 “What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed? And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

sn46.55:3 “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:4 Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:5 Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:6 Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:7 Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:8 Suppose there was a bowl of water enveloped with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:9 Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:10 Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:11 Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:12 Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

sn46.55:13 There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:14 Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

sn46.55:15 Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:16 Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:17 Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:18 Suppose there is a bowl of water that is not enveloped with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:19 Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:20 Suppose there is a bowl of water that is not stirred by the wind, quivering, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:21 Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

sn46.55:22 Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unrehearsed do spring to mind, let alone those that are rehearsed.

sn46.55:23 These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

sn46.55:24 When he said this, Saṅgārava said to the Buddha, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

6. Discussion

With Prince Abhaya

sn46.56:1 So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for not knowing and not seeing. Not knowing and not seeing have no cause or reason. There is no cause or reason for knowing and seeing. Knowing and seeing have no cause or reason.’ What does the Buddha say about this?” “Prince, there are causes and reasons for not knowing and not seeing. Not knowing and not seeing have causes and reasons. There are causes and reasons for knowing and seeing. Knowing and seeing have causes and reasons.”

sn46.56:2 “But sir, what is the cause and reason for not knowing and not seeing? How do not knowing and not seeing have causes and reasons?” “There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.

sn46.56:3 Furthermore, there’s a time when the heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, without truly knowing and seeing the escape from doubt that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.”

sn46.56:4 “Sir, what is the name of this exposition of the teaching?” “These are called the ‘hindrances’, prince.” “Indeed, Blessed One, these are hindrances! Indeed, Holy One, these are hindrances! Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances.

sn46.56:5 But sir, what is the cause and reason for knowing and seeing? How do knowing and seeing have causes and reasons?” “It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. They truly know and see with a mind that has developed the awakening factor of mindfulness. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.

sn46.56:6 Furthermore, a mendicant develops the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They truly know and see with a mind that has developed the awakening factor of equanimity. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.”

sn46.56:7 “Sir, what is the name of this exposition of the teaching?” “These are called the ‘awakening factors’, prince.” “Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors! Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended the teaching.”

7. Breathing

A Skeleton

sn46.57:1 At Sāvatthī. “Mendicants, when the perception of a skeleton is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of a skeleton together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of a skeleton, when developed and cultivated, is very fruitful and beneficial.”

sn46.57:2 “When the perception of a skeleton is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. How so? …”

sn46.57:3 “Mendicants, when the perception of a skeleton is developed and cultivated it leads to great benefit. How so? …”

sn46.57:4 “Mendicants, when the perception of a skeleton is developed and cultivated it leads to great sanctuary from the yoke. How so? …”

Dispassion

sn46.75:1 “Mendicants, when the perception of dispassion is developed and cultivated it’s very fruitful and beneficial. …”

8. Cessation

Cessation

sn46.76:1 “Mendicants, when the perception of cessation is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how, when the perception of cessation is developed and cultivated, it’s very fruitful and beneficial.

sn46.76:2 When the perception of cessation is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. When the perception of cessation is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

sn46.76:3 “The perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease.”

9. Abbreviated Texts on the Ganges

The Ganges River, Etc.

sn46.77-88:1 “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.” (Tell in full for each of the different rivers as in SN 45.91–102.)

10. Diligence

A Realized One, Etc.

sn46.89-98:1 “Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”

sn46.89-98:3 (Tell in full as in SN 45.139–148.)

11. Hard Work

Hard Work, Etc.

sn46.99-110:1 “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”

sn46.99-110:3 (Tell in full as in SN 45.149–160.)

12. Searches

Searches, Etc.

sn46.111-120:1 “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”

sn46.111-120:3 (Tell in full as in SN 45.161–170.)

13. Floods

Floods

sn46.121-129:1 “Mendicants, there are these four floods. What four? The floods of sensuality, desire for worldly existence, views, and ignorance.” (Tell in full as in SN 45.171–179.)

13. Floods

Higher Fetters

sn46.130:1 At Sāvatthī. “Mendicants, there are five higher fetters. What five? Attachment to form, attachment to the formless, conceit, restlessness, and ignorance. These are the five higher fetters. The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which culminate in the removal of greed, hate, and delusion. …” “… which have freedom from death as their objective, destination, and culmination …” “… which slant, slope, and incline to extinguishment … The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

14. Another Chapter of Abbreviated Texts on the Ganges

More on the Ganges River, Etc.

sn46.131-142:3 (Tell in full as in SN 45.103–114, removal of greed version.)

15. Another Chapter on Diligence

Another Series on a Realized One, Etc.

sn46.143-152:3 (Tell in full as in SN 45.139–148, removal of greed version.)

16. Another Chapter on Hard Work

Hard Work, Etc.

sn46.153-164:3 (Tell in full as in SN 45.149–160, removal of greed version.)

17. Another Chapter on Searches

Another Series on Searches, Etc.

sn46.165-174:1 (Tell in full as in SN 45.161–170.)

18. Another Chapter on Floods

Another Series on Floods, Etc.

sn46.175-184:1 (Tell in full as in SN 45.171–180.)

sn46.175-184:3 (Tell in full as in the chapter on removal of greed, hate, and delusion.) (The Linked Discourses on Awakening Factors should be told in full just as the Linked Discourses on the Path.) The Linked Discourses on the Awakening Factors, the second section.