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Sa'nyutta Nikaaya,
V: MahaaVagga
47. Satipa.t.thana Sa'nyutta
VIII. Balakara.niiya-vaggo

Kindred Sayings
V. The Great Chapter
47. Kindred Sayings on the Stations of Mindfulness
VIII. Deeds Requiring Strength

Suttas 73-84

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

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


 

Sutta 73

Strength

i. Seclusion

[73.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 74

Seed

i. Seclusion

[74.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 75

The Snake

i. Seclusion

[75.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

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

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

There they get great size and growth of body.

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

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

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

There they get great size and growth of body.

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

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

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

There they get great size and growth of body.

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

From the tarns
they go down to the lakes,

From the lakes
they go down to the small rivers,

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

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

There they get great size and growth of body.

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

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

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

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

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

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

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

 


 

Sutta 76

The Tree

i. Seclusion

[76.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

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

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

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

 


 

Sutta 77

The Pot

i. Seclusion

[77.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 78

Bearded Wheat

i. Seclusion

[78.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

Why so?

Because, monks,
the spike is well aimed.

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

Why so?

Because, monks,
his view is well aimed.

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

Why so?

Because, monks,
the spike is well aimed.

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

Why so?

Because, monks,
his view is well aimed.

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

Why so?

Because, monks,
the spike is well aimed.

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

Why so?

Because, monks,
his view is well aimed.

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

Why so?

Because, monks,
the spike is well aimed.

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

Why so?

Because, monks,
his view is well aimed.

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

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

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

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

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

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

 


 

Sutta 79

The Sky

i. Seclusion

[79.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Just as, monks, divers winds blow in the sky, -
some winds blow from the east,
some winds blow from the west,
some winds blow from the north,
some winds blow from the south,
some winds are dusty,
some winds are dustless,
some winds are cool
some winds are hot
some winds are soft
some winds are boisterous.

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

"Just as, monks, divers winds blow in the sky, -
some winds blow from the east,
some winds blow from the west,
some winds blow from the north,
some winds blow from the south,
some winds are dusty,
some winds are dustless,
some winds are cool
some winds are hot
some winds are soft
some winds are boisterous.

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

"Just as, monks, divers winds blow in the sky, -
some winds blow from the east,
some winds blow from the west,
some winds blow from the north,
some winds blow from the south,
some winds are dusty,
some winds are dustless,
some winds are cool
some winds are hot
some winds are soft
some winds are boisterous.

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

"Just as, monks, divers winds blow in the sky, -
some winds blow from the east,
some winds blow from the west,
some winds blow from the north,
some winds blow from the south,
some winds are dusty,
some winds are dustless,
some winds are cool
some winds are hot
some winds are soft
some winds are boisterous.

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

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

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

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

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

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

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

 


 

Sutta 80

The Rain-Cloud (a)

i. Seclusion

[80.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 81

The Rain-Cloud (b)

i. Seclusion

[81.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 82

The Ship

i. Seclusion

[82.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

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

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

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

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

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

 


 

Sutta 83

For All Comers

i. Seclusion

[82.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Suppose, monks, a guest-house.

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

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

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

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

Noblemen and brahmins,
commoners and serfs.

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

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

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

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

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

To that question you must reply:

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

What five?

They are these:

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

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

They are ignorance,
and lust of becoming.

These are the states to be abandoned
by full comprehension.

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

They are knowledge and release.

These are the states
to be realized by full comprehension.

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

They are calm and insight.

These are the states
to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the four stations of mindfulness,
realize,
abandon,
fully comprehend
and cultivate (these states)?

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

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

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

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

"Suppose, monks, a guest-house.

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

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

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

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

Noblemen and brahmins,
commoners and serfs.

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

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

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

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

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

To that question you must reply:

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

What five?

They are these:

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

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

They are ignorance,
and lust of becoming.

These are the states to be abandoned
by full comprehension.

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

They are knowledge and release.

These are the states
to be realized by full comprehension.

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

They are calm and insight.

These are the states
to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the four stations of mindfulness,
realize,
abandon,
fully comprehend
and cultivate (these states)?

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

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

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

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

"Suppose, monks, a guest-house.

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

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

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

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

Noblemen and brahmins,
commoners and serfs.

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

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

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

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

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

To that question you must reply:

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

What five?

They are these:

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

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

They are ignorance,
and lust of becoming.

These are the states to be abandoned
by full comprehension.

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

They are knowledge and release.

These are the states
to be realized by full comprehension.

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

They are calm and insight.

These are the states
to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the four stations of mindfulness,
realize,
abandon,
fully comprehend
and cultivate (these states)?

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

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

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

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

"Suppose, monks, a guest-house.

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

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

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

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

Noblemen and brahmins,
commoners and serfs.

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

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

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

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

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

To that question you must reply:

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

What five?

They are these:

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

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

They are ignorance,
and lust of becoming.

These are the states to be abandoned
by full comprehension.

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

They are knowledge and release.

These are the states
to be realized by full comprehension.

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

They are calm and insight.

These are the states
to be cultivated by full comprehension.

And how does a monk, cultivating and making much of the four stations of mindfulness,
realize,
abandon,
fully comprehend
and cultivate (these states)?

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

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

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

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

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

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

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

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

 


 

Sutta 84

The River

i. Seclusion

[84.1] THUS have I heard:

Once the Exalted One was staying near Saavatthii.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

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

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

What think ye, monks?

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

"Surely not, lord."

"And why not?"

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

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

'Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

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

for that monk
so cultivating and making much of the four stations of mindfulness
return to the lower life is impossible.

Why so?

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

And how, monks, does a monk
cultivate and make much of the four stations of mindfulness?

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

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

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

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

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

 

§

 

ii. Ending in Restraint of Passion

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

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

What think ye, monks?

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

"Surely not, lord."

"And why not?"

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

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

'Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

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

for that monk
so cultivating and making much of the four stations of mindfulness
return to the lower life is impossible.

Why so?

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

And how, monks, does a monk
cultivate and make much of the four stations of mindfulness?

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

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

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

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

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

 

§

 

iii. Ending in the Deathless

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

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

What think ye, monks?

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

"Surely not, lord."

"And why not?"

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

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

'Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

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

for that monk
so cultivating and making much of the four stations of mindfulness
return to the lower life is impossible.

Why so?

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

And how, monks, does a monk
cultivate and make much of the four stations of mindfulness?

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

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

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

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

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

 

§

 

iv. Ending in Nibbaana

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

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

What think ye, monks?

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

"Surely not, lord."

"And why not?"

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

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

'Come, good man!

Why should these yellow robes torment you?

Why parade about with shaven crown and bowl?

Come!

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

for that monk
so cultivating and making much of the four stations of mindfulness
return to the lower life is impossible.

Why so?

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

And how, monks, does a monk
cultivate and make much of the four stations of mindfulness?

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

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

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

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

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

 


[ed1] In SN 5.45 this is 'the four stations of mindfulness'. Since the whole is abridged here, it is not certain, but is likely that this should be changed as here.


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