Saɱyutta Nikāya
5. Mahā-Vagga
46. Bojjhanga Saɱyutta
1. Pabbata Vagga
The Book of the Kindred Sayings
5. The Great Chapter
46. Kindred Sayings on the Limbs of Wisdom
1. The Mountain
Sutta 4
Vatta Suttaɱ
Practice
Translated by F. L. Woodward
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[1][olds][bodh][than] THUS have I heard:
On a certain occasion the venerable Sāriputta was staying near Sāvatthī,
at Jeta Grove, in Anāthapiṇḍika's Park.
Then the venerable Sāriputta addressed the monks, saying:
"Brother monks!"
"Yes, friend," replied those monks to the venerable Sāriputta.
The venerable Sāriputta said this:
"Friends, there are these seven limbs of wisdom.
What seven?
The limb of wisdom that is mindfulness,
the limb of wisdom that is Norm-investigation,
the limb of wisdom that is energy,
the limb of wisdom that is zest,
the limb of wisdom that is tranquillity,
the limb of wisdom that is concentration,
the limb of wisdom that is equanimity.
These are the seven.
Of these seven limbs of wisdom, friends,
in whichsoever I desire to abide
during the early part of the day,
in that limb of wisdom
I abide.
In whichsoever limb of wisdom
I desire to abide
in the middle of the day,
in that I abide.
In whichsoever limb of wisdom
I desire to abide
in the evening,
in that I abide.
If, friends, it is the limb of wisdom that is mindfulness,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or [59] that cause.
■
If, friends, it is the limb of wisdom that is Norm-investigation,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is energy,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is zest,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is tranquillity,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is concentration,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is equanimity,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
It is just like the wardrobe of a rajah
or great nobleman,
full of garments of various hues.
Whatsoever suit he desires to don in the forenoon,
that he dons in the forenoon.
Whatsoever suit he desires to don at midday,
that he dons at midday.
Whatsoever suit he desires to don at eventide,
that he dons at eventide.
Even so, friends, in whichsoever of these seven limbs of wisdom, friends,
in whichsoever I desire to abide
during the early part of the day,
in that limb of wisdom
I abide.
In whichsoever limb of wisdom
I desire to abide
in the middle of the day,
in that I abide.
In whichsoever limb of wisdom
I desire to abide
in the evening,
in that I abide.
If, friends, it is the limb of wisdom that is mindfulness,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is Norm-investigation,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is energy,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is zest,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is tranquillity,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is concentration,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.
■
If, friends, it is the limb of wisdom that is equanimity,
in such case I fully know that it is boundless in me,
or that it is well begun in me, or,
when it is established in me,
I fully know that it is so.
Again, if it fails me,
I fully know that it is owing to this or that cause.[1]
[1] Cf. M. l, 215 (of Sāriputta), where the passage aims at showing that a monk rules his own mind, is not ruled by it. Cf. Mln. 254.
