English
He withdraws it, and does not engage in initial thought, nor in sustained thought. ‘I am without initial thought, without sustained thought, internally mindful, I dwell in happiness,’ he understands. Thus, Ananda, is development with direction. And how, Ananda, is development without direction? Here, Ananda, a bhikkhu does not direct his mind outwardly, thinking, ‘undirected...’ my mind outside is undirected. Then, later, he understands: “It is uncontracted, liberated, undirected.” And then, he understands: “I dwell contemplating the body in the body, ardent, fully aware, mindful, and I am at ease.” Outside, Ānanda, a monk, not directing his mind, understands: “My mind outside is undirected.” Then, later, he understands: “It is uncontracted, liberated, undirected.” And then, he understands: “I dwell contemplating feelings in feelings, ardent, fully aware, mindful, and I am at ease.” Outside, Ānanda, a monk, not directing his mind, understands: “My mind outside is undirected.” Then, later, he understands: “It is uncontracted, liberated, undirected.” And then, he understands: “I dwell contemplating mind in mind, ardent, fully aware, mindful, and I am at ease.” Outside, Ānanda, a monk, not directing his mind, understands: “My mind outside is undirected.” Then, later, he understands: “It is uncontracted, liberated, undirected.” And then, he understands: “I dwell contemplating phenomena in phenomena, ardent, fully aware, mindful, and I am at ease.” Thus, Ānanda, is the development without direction. “Thus, Ānanda, I have taught the development with direction, I have taught the development without direction. Whatever a teacher should do for his disciples, out of compassion, seeking their welfare, that has been done by me for you. These, Ānanda, are roots of trees, these are empty dwellings! Meditate, Ānanda, do not be heedless; do not regret later! This is our instruction to you.” This is what the Blessed One said. Satisfied, Venerable Ānanda rejoiced in the Blessed One’s words. The Tenth. The Ambapāli Chapter, the First. Its summary: Ambapāli, Mindful Monk, Sāla, Heap of Skill, Bird’s Food, Monkey, Cook, Sick, Nun’s Observation. 2. The Nālandā Chapter 1. The Great Man Sutta 377. At Sāvatthī. Then Venerable Sāriputta went to The Blessed One approached him; having approached, having greeted the Blessed One, he sat down to one side. Seated to one side, Venerable Sāriputta said this to the Blessed One: “‘A great man, a great man,’ venerable sir, it is said. How far, indeed, venerable sir, is one a great man?” “Because of a liberated mind, Sāriputta, I say ‘a great man.’ Because of an unliberated mind, I say ‘not a great man.’” “And how, Sāriputta, is one liberated in mind? Here, Sāriputta, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells contemplating the body in the body, his mind becomes dispassionate, it is liberated from the taints without clinging. In feelings… and so on… in mind… and so on… in phenomena, he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. As he dwells contemplating phenomena in phenomena, his mind becomes dispassionate, it is liberated from the taints without clinging. Thus, indeed, Sāriputta, is one liberated in mind. Because of a liberated mind, Sāriputta, I say ‘a great man.’ Because of an unliberated mind, I say ‘not a great man.’” The First. 2. The Discourse at Nālandā 378. At one time the Blessed One was dwelling at Nālandā, in Pāvārika’s Mango Grove. Then indeed, Venerable Sāriputta approached where the Blessed One was; having approached, having greeted the Blessed One, he sat down to one side. Seated to one side, Venerable Sāriputta said this to the Blessed One: “So confident am I, venerable sir, in the Blessed One! There has not been, nor will there be, nor is there now any other ascetic or brahmin more highly discerning than the Blessed One, that is, in enlightenment.” “Indeed, Sāriputta, this sublime, bull-like speech has been spoken by you, a definite stand taken, a lion’s roar roared – ‘So confident am I, venerable sir, in the Blessed One! There has not been, nor will there be, nor is there now any other ascetic or brahmin more highly discerning than the Blessed One, that is, in enlightenment.’” ti. “Now, Sāriputta, were all those Blessed Ones, the Arahants, the Perfectly Self-Awakened Ones, who were in the past, known to you, having encompassed their minds with your mind— ‘Such were the virtues of those Blessed Ones,’ or ‘Such were the teachings of those Blessed Ones,’ or ‘Such was the wisdom of those Blessed Ones,’ or ‘Such were the abiding of those Blessed Ones,’ or ‘Such were the liberation of those Blessed Ones’?” “No, venerable sir.” “Now, Sāriputta, will all those Blessed Ones, the Arahants, the Perfectly Self-Awakened Ones, who will be in the future, be known to you, having encompassed their minds with your mind— ‘Such will be the virtues of those Blessed Ones,’ or ‘Such will be the teachings of those Blessed Ones,’ or ‘Such will be the wisdom of those Blessed Ones,’ or ‘Such will be the abiding of those Blessed Ones,’ or ‘Such will be the liberation of those Blessed Ones’?” “No, venerable sir.” “Now, Sāriputta, is this Blessed One, the Arahant, the Perfectly Self-Awakened One, presently, known to you, having encompassed his mind with your mind— ‘Such are the virtues of the Blessed One,’ or ‘Such are the teachings of the Blessed One,’ or ‘Such is the wisdom of the Blessed One,’ or ‘Such is the abiding of the Blessed One,’ or ‘Such is the liberation of the Blessed One’?” “No, venerable sir.” “Since you, Sāriputta, do not possess the knowledge of encompassing the minds of the Arahants, the Perfectly Self-Awakened Ones, of the past, future, and present, then why, Sāriputta, have you uttered this sublime, bull-like speech, taken a firm stand, roared a lion’s roar— ‘I am thus confident, venerable sir, in the Blessed One! There was not, there will not be, nor is there now, any other ascetic or brahmin more highly awakened than the Blessed One, that is, in regard to perfect awakening’?” “Venerable sir, I do not possess the knowledge of encompassing the minds of the Arahants, the Perfectly Self-Awakened Ones, of the past, future, and present, but I do know the sequence of the Dhamma. S Just as, venerable sir, a king's frontier city with strong foundations, strong walls and gates, and a single entrance. There would be a doorkeeper, wise, competent, intelligent, who keeps out strangers and lets in acquaintances. He, going around the path surrounding that city, would not see a crack in the wall or a hole in the wall, not even a cat's exit-hole. It would occur to him: 'Whatever large creatures enter or leave this city, all of them enter or leave through this very gate.' Even so, venerable sir, this sequence of Dhamma is known to me: 'Whatever Arahants, Fully Self-Awakened Ones, there were, venerable sir, in the past, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having truly developed the seven factors of awakening, fully awakened to unsurpassed perfect self-awakening. Whatever Arahants, Fully Self-Awakened Ones, there will be, venerable sir, in the future, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having truly developed the seven factors of awakening, will fully awaken to unsurpassed perfect self-awakening. The Blessed One, venerable sir, at present, being an Arahant, a Fully Self-Awakened One, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with his mind well-established in the four foundations of mindfulness, having truly developed the seven factors of awakening, has fully awakened to unsurpassed perfect self-awakening.'" "Excellent, excellent, Sāriputta! Therefore, Sāriputta, you should frequently teach this discourse on Dhamma to monks, nuns, laymen, and laywomen. For even those foolish persons, Sāriputta, who may have doubt or perplexity about the Tathāgata, having heard this discourse on Dhamma, that... concerning the future, doubt or perplexity, that will be abandoned. Second. 3. The Discourse on Cunda 379. At one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, in Anathapindika's monastery. Now at that time the Venerable Sariputta was dwelling in Magadha, in Nalaka village, sick, suffering, gravely ill. And Cunda the novice was the Venerable Sariputta's attendant. Then the Venerable Sariputta with that very illness attained final Nibbana. Then Cunda the novice, taking the Venerable Sariputta's bowl and robes, approached Savatthi, Jeta's Grove, Anathapindika's monastery, where the Venerable Ananda was. Having approached, he paid homage to the Venerable Ananda and sat down to one side. Seated to one side, Cunda the novice said this to the Venerable Ananda: "Venerable sir, the Venerable Sariputta has attained final Nibbana. These are his bowl and robes." "This is indeed, friend Cunda, a matter for discussion for seeing the Blessed One. Come, friend Cunda, we shall approach where the Blessed One is; having approached, we shall report this matter to the Blessed One." "Yes, venerable sir," Cunda the novice replied to the Venerable Ananda. Then the Venerable Ananda and Cunda the novice approached where the Blessed One was. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ananda said this to the Blessed One: "Venerable sir, this Cunda the novice says this: 'Venerable sir, the Venerable Sariputta has attained final Nibbana;