The Fourth Set of Seven Factors of Non-Decline

The Buddha then continued with the further seven factors of non-decline thus:

1. Monastics, so long as the monastics cultivate mindfulness (sati), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

2. Monastics, so long as the monastics cultivate investigative knowledge of phenomena (dhamma-vicaya), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

3. Monastics, so long as the monastics cultivate effort (viriya), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

4. Monastics, so long as the monastics cultivate delightful satisfaction (pīti), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

5. Monastics, so long as the monastics cultivate serenity (passaddhi), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

6. Monastics, so long as the monastics cultivate concentration (samādhi), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

7. Monastics, so long as the monastics cultivate equanimity (upekkhā), a factor of Awakening, they are bound to progress spiritually; there is no reason for their decline.

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

In these seven factors of Awakening which should be cultivated by monastics for progress, the Buddha teaches insight development pertaining to the paths and fruitions both at the mundane and supermundane levels.

The Fifth Set of Seven Factors of Non-Decline

The Buddha then continued with the further seven factors of non-decline thus:

1. Monastics, so long as the monastics cultivate the perception of impermanence (anicca), they are bound to progress spiritually; there is no reason for their decline.

2. Monastics, so long as the monastics cultivate the perception of non-self (anatta), they are bound to progress spiritually; there is no reason for their decline.

3. Monastics, so long as the monastics cultivate the perception of the foulness or impurity of the body (asubha), they are bound to progress spiritually; there is no reason for their decline.

4. Monastics, so long as the monastics cultivate the perception of the danegrs in the aggregates (ādīnava), they are bound to progress spiritually; there is no reason for their decline.

5. Monastics, so long as the monastics cultivate the perception of abandoning (pahāna), they are bound to progress spiritually; there is no reason for their decline.

6. Monastics, so long as the monastics cultivate the perception of detachment from passion (virāga), they are bound to progress spiritually; there is no [1000] reason for their decline.

7. Monastics, so long as the monastics cultivate the perception of cessation (nirodha), they are bound to progress spiritually; there is no reason for their decline.

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

Herein, the perception of impermanence means perception that arises with concentrated reflection on the impermanence of mind and body. The perception of non-self should be understood likewise. Insight into the impermanent nature of conditioned phenomena that pertains to the three spheres of existence is insight wisdom (vipassanā-paññā), the perception of that knowledge is worth cultivating since it is perception associated with knowledge. It should be noted that the word perception essentially means knowledge. The same method of the Buddha’s teaching should be understood regarding perception of non-self, etc. Of the above seven factors, the first five are mundane; the last two are both mundane and supermundane.

The Six Factors of Non-Decline

Further, the Buddha said to the monastics: “Monastics, I shall expound to you six factors of non-decline. Listen and pay good attention. I shall explain it in detail.” – “Very well Sir,” responded the monastics. The Buddha said this:

1. Monastics, so long as the monastics show by their bodily action their kind regards towards fellow-practitioners of the pure life, both openly and in private, they are bound to progress spiritually; there is no reason for their decline.

2. Monastics, so long as the monastics show by their speech their kind regards towards fellow-practitioners of the pure life, openly and in private, they are bound to progress spiritually; there is no reason for their decline.

3. Monastics, so long as the monastics keep an attitude of kind regards towards fellow-practitioners of the pure life, openly and in private, they are bound to progress spiritually; there is no reason for their decline.

4. Monastics, so long as the monastics share with virtuous fellow-practitioners of the pure life whatever they receive righteously, such as the four monastic requisites, and least of all, the alms food collected in their alms bowl, without enjoying it alone, they are bound to progress spiritually; there is no reason for their decline.

5. Monastics, so long as the monastics, both openly and in private, remain in observance of the same moral precepts (sīla) which lead to liberation from bondage to craving (taṇhā), which are extolled by the wise, which are not subject to misconception, which make for concentration, and which are unbroken, intact, unblemished, unspotted, they are bound to progress spiritually; there is no reason for their decline.

6. Monastics, so long as the monastics, both openly and in private, remain in noble knowledge which leads to Nibbāna and which leads one guided by it to the end of the unalloyed suffering (dukkha) of sentient existence, they are bound to progress spiritually; there is no reason for their decline.

Monastics, so long as these six factors remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

Thus the Buddha taught the assembly of monastics five sets of seven factors of [1001] non-decline and one set of six factors of non-decline.

Regarding factors 1-3 above: “Showing kind regards by one’s physical action,” means doing any deed with loving-kindness. “Showing kind regards by one’s speech,” means speech uttered with loving-kindness. “Keeping a kind attitude towards others,” means thinking kind thoughts towards them.

In this text, although the Buddha taught that a monastic’s deeds, words and thoughts are to be expressions of loving-kindness towards fellow monastics, the same principle should govern all actions of lay persons too. The Buddha addressed the monastics here simply because in the four kinds of assembly the assembly of monastics is the noblest.

Thus, a deed of a monastic’s loving-kindness may consist in doing personal service to fellow monastics. In the case of a lay person, going to worship at a shrine or at Bodhi tree, or going to the monastery to invite the Saṅgha to an offering ceremony, warmly greeting the monastics on their alms round, offering a suitable seat, seeing the monastic off on his religious mission, etc, are deeds of loving-kindness.

A verbal action of a monastic’s loving-kindness may be expressed in terms of teaching the Discipline, showing the methods of meditation, teaching the doctrine, teaching the canon as the most important action. With lay persons, stimulating and organizing one’s friends to do meritorious deeds, such as going to a relic shrine (stūpa) or to the Bodhi tree to pay respects, going to hear a discourse on the Dhamma, or to offer flowers or lights at the shrines; urging them to abide by the ten moral actions; or to offer ticket alms food or to offer robes for the Rains Retreat (Vassa) period, or to donate the four monastic requisites to the Saṅgha; and then having invited the Saṅgha for the offering, to organize and urge friends to prepare the food, to lay the seats, to provide drinking water, to greet the Saṅgha, to conduct them to the seats prepared for them, and above all, to remind them to have the right attitude in serving the Saṅgha. All these verbal activities spring from loving-kindness.

A mental action of a monastic’s loving-kindness takes the form of diffusing goodwill, after having made the morning’s ablutions, seated at a secluded place, and wishing all monastics in the monastery well, that they all be free from trouble and ill-will. On the part of lay persons they should diffuse a similar spirit of good will to all the Saṅgha, thinking: “May the Saṅgha be well, may they be free from trouble and ill-will.” Such an attitude constitutes mental action springing from loving-kindness.

Overt Action and Action in Private

1. Deeds. Examples of overt action: Helping in the stitching of robes of fellow monastics, whether senior or junior to oneself, the younger monastics washing the feet of elders or doing other personal services, such as fanning, respecting him, etc.

Example of action in private: Looking after the personal property of fellow monastics, whether senior or junior to oneself, which have not been properly looked after by the owner, and in doing so, doing it without having any disrespectful opinion about the lack of care on the part of the owner, but doing it as if it were one’s own property that needs looking after.

2. Words. Example of overt verbal action: Addressing another monastic in reverential terms. e.g., Venerable Elder Tissa. Example of verbal action in private: in inquiring after a certain elder, asking: “Where is our Ven. Elder Deva?” or “Where is our Ven. Elder Tissa? When is he expected here?”

3. Thoughts. [1002] Example of overt mental action: When one looks at a fellow monastic with endearing eyes in a clearly pleased expression this is the outcome of the loving-kindness in the mind of the one looking; it reflects his thoughts, the facial expression itself is bodily action springing from loving-kindness. Example of mental action in private; wishing Ven. Elder Deva or Tissa, to be well and happy, etc., is mental action in private, due to loving-kindness.

Regarding the fourth factor of non-decline above: “To enjoy something alone,” means either not sharing something as an article that is obtained, or not sharing something with a certain person or persons. In the first case, the extent one is prepared to share something is an instance of enjoying something alone in respect of an article. In the second case, one has in mind: “I shall share it with monastic so and so; but I shall not share it with monastic so and so,” this is an instance of enjoying something alone in respect of person.

In this fourth factor, a monastic who regards any item received as an offering to the Saṅgha as common property of all virtuous monastics co-resident with him, considers thus: “This alms food is of great value morally; I shall not give it to lay persons since that would amount to pursuing gain with gain. I shall not enjoy it alone first. I shall offer it to the Saṅgha. If anything is left after all the Saṅgha have partaken of it, I shall then eat it. For this food has been obtained with the intention of becoming the common property of the Saṅgha.” Accordingly he first announces the meal time for all the Saṅgha by the striking of the gong. This noble practice under the Buddha’s teaching is called memorable practice.

Fraternal Living

The Noble Practice of Fraternal Living

What kind of monastic is competent or qualified to take up this fraternal practice (sāraṇīya)? An immoral monastic is not in a position to take up fraternal practice. Only a monastic endowed with morality can take up this practice. The reason is that virtuous monastics cannot receive offerings from a monastic of immoral conduct. They will always refuse it.

Only a monastic with impeccable morality is qualified to take up the fraternal practice. Once taken up; the practice must be fulfilled without a break, flawlessly. The details of the practice are given below.

Where a monastic gives discriminately the alms food to his mother, or father, or preceptor, or any such person, he is sharing it with someone whom he is bound to offer. But his sharing is not fraternal practice: it is merely removing an impediment (paḷibodha), by fulfilling an obligation, as it is termed in the teaching. That indeed is so. Fraternal practice is of a superior nobler way of sharing which is suitable only for a monastic who is free from impediments, obstructions and personal obligations.

A practitioner of fraternal practice may give, in fulfilment of his practice, the share of his alms food to a sick monastic, or to a monastic tending a sick monastic, or a guest monastic, or a way-faring monastic or to a newly admitted monastic who has not learnt the proper way to robe himself or to hold his alms bowl. After giving the alms food to these types of monastics, if any alms food is left, he offers it to the monastics beginning from the most senior of the elders who should be allowed to partake of it as much as they like, and not in a small quantity only.

If the food runs out and if there is time to collect alms food for the day, he may go on another round of alms gathering and then continue the distribution of whatever food he has collected. If there is any food left after the distribution, he eats it. If none is left and if there is no time to go on another round of alms gathering, he stays without any food for that day and his sole sustenance then is the delightful satisfaction (pīti) derived from the successful undertaking of the fraternal practice.

Note that although the text mentions sharing with virtuous fellow monastics, a practitioner of the fraternal practice may deny his alms food to an immoral [1003] monastic, or he may, out of pity, give it to him, in which latter case it is not by way of fulfilling the practice.

In actual practice, the practitioner of fraternal practice will find it not too difficult, if it is to be undertaken in the company of monastics who are skilful in this practice, but will find it rather difficult if in the company of monastics who are not so skilled.

The reason is as follows: Where the associate monastics are skilful in fraternal practice, those who have collected alms food themselves do not partake of the practitioner’s food, considering the trouble that would otherwise cause to the practitioner. Other monastics who do not get alms food elsewhere would partake of the food just to satisfy their need. Thus, no unnecessary burden is placed on the practitioner. Where the associate monastics do not know how stringent the fraternal practice is, those monastics who have got alms somewhere else would, under the influence of greed, also partake of the food offered by the practitioner. Other monastics who do not get alms food elsewhere would take more than what they actually need. In such a situation the practitioner has to make repeated rounds of alms collection within the time proper to do so, and has, more often than not, to go without food as all his collection having been distributed to others.

This self-assigned task of feeding one’s associates must be pursued for twelve years without break so that it can be called a success. A full twelve years self-denial regarding daily sustenance is the unique character of this practice.

If, supposing on the last day of the twelve years, there should occur the slightest vexation in the mind of the practitioner, then he fails. For instance, if the practitioner went away to bathe, leaving his alms bowl containing alms food gathered by him, and if it was seen by a senior monastic and its contents distributed according to seniority and nothing were left in it, the practitioner must be able to take it in the proper attitude. Otherwise, if he had the slightest indignant attitude towards his associates for leaving nothing for him, his twelve-year long practice goes to waste. If he is still willing, he has to start it all over again for twelve more years. In this respect, the rule is as stringent as in the case of the probationary service period of probation after belonging to an outside sect (titthiya-parivāsa); once broken, a fresh period must be undertaken by the incumbent.

If the practitioner, under the same circumstances, instead of being vexed, feels joy to know that his fellow monastics have partaken of all his food, his practice is then accomplished. It is a success.

The benefits of fulfilling the fraternal practice are:

1. The primary benefit in fulfilling the fraternal practice is the abandoning of envy (issā) and stinginess (macchariya) through his prolonged cultivation of overcoming these defilements.

2. His charitableness, having been established, he is adored by everyone.

3. Since a strong desire to act in generosity has the benign effect of bountiful fruit, in the present existence, the practitioner is blessed with the four requisites all the time.

4. The twelve-year long practice of offering food to virtuous fellow monastics out of his alms bowl has the effect of rendering his alms bowl an inexhaustible source of alms food. He can give as much as he wishes out of it without depleting it.

5. As the result of giving priority to the most senior elders in his act of generosity for such a long period every day, whenever the common acquisitions of offerings are divided, the best things go to him.

6. As the result of the gladdening effect, he had produced in others through his act of self-denial in offering food in them, and so, whenever famine visits, Devas are ready to help him.

Stories Related to the Fraternal Practice

1. Ven. Tissa feeds 50 wayfaring monastics. Ven. Tissa was a forest dweller who lived in the forest abode known as Senavana. His place for the alms gathering was a village named Mahāgiri. A group of 50 venerables, who [1004] were on a pilgrimage to the Nāgadīpa Shrine, went on the alms round in Mahāgiri village but they collected none. As they were leaving the village, they met Ven. Tissa, the local resident monastic, who was entering the village for alms food. Tissa asked the 50 venerables whether they had got alms food. The venerables did not give a straight answer but merely replied: “Friend, we have been on the alms round there.” Tissa knew that the venerables had got no alms food and so he said to them: “May the venerable ones wait here till I come back.” The venerables then said to him: “None of us 50 monastics got alms food there. How could you alone get it?” – “Venerable sir,” Tissa replied, “resident monastics can manage somehow; though not possessing great power, they know where alms food can be collected.” The 50 venerables remained waiting there.

As Ven. Tissa entered Mahāgiri village, the very first house was ready with alms food, the lady of the house had milk rice prepared to offer to him. As soon as Tissa called in front of her house, she poured the milk rice into his alms bowl to the full. Tissa returned to the group of venerables and respectfully offered the aims-food, addressing the most senior monastic, he said: “May the venerable ones accept my offering.” The elder looked surprised. “Fifty of us have been in that village and none of us have collected any alms food whatsoever. This monastic has got milk rice in no time. How could it happen like this?” These thoughts, though not spoken out loud, were reflected in their expressions. Ven. Tissa then said to them: “Venerable sirs, this alms food is righteously obtained. Do not have any misgivings about it.” The 50 venerables partook of the rice meal to their satisfaction. After they had finished, Ven. Tissa ate the leftovers to his satisfaction too.

After Ven. Tissa had finished his meal, the venerables asked: “Friend, when did you gain penetrative knowledge of the supermundane?”

To this he replied: “Venerable sirs, I have not attained the supermundane.”

“In that case, are you endowed with absorption (jhāna)?”

“No, venerable sirs.”

“How, friend, could you easily get milk rice where 50 of us failed to get even a morsel. Is that not a miraculous feat?”

Ven. Tissa was obliged to admit his attainment to dispel doubts in those monastics. Since the attainment of fraternal practice is not a supermundane Dhamma (uttari-manussa-dhamma), he considered it proper to admit to it: “Venerable sirs, I have fulfilled the fraternal practice. Since I had done that, I could provide food for even 100,000 fellow monastics out of my alms bowl.” – “Virtuous One! Excellent it is! Excellent it is! This miraculous feat is befitting a virtuous one like yourself.”

This is an instance of the alms bowl that has virtually become an inexhaustible source of food; the fourth benefit of fraternal practice. This story also proves the second benefit of being adored by everyone, and the third benefit of being blessed with the four requisites all the time. The commentary picks up this story to exemplify the fourth benefit which is the most significant here.

2. Ven. Tissa at the national offerings ceremony. In ancient Śrī Laṅkā, there was the Giribhanda Mahāpūjā, an annual festival of offerings held on Mount Cetiya which was a grand national occasion. When Ven. Tissa arrived there, he inquired from fellow monastics what was the most significant item of offering that year. Being told that two finest fabrics intended for robe-making were the most significant item, Ven. Tissa said: “Those two pieces will come to my lot.” This was overheard by an official who reported to the king: “Your Excellency, there is a junior monastic who says that the two fine fabrics will come to his lot.” The king said: “That is what he imagines. But those fabrics are worthy of elders only.” And he thought of making the offering of the fabrics to the elders. [1005]

When the procession of monastics arrived for the offering ceremony, the king himself headed the offerings. The two choicest fabrics were placed foremost, ready to hand. But they did not reach the king’s hand, when he was presenting the gifts to the elders. Only other items reached his hand. When Ven. Tissa came along, the two pieces of fabrics strangely reached the king’s hand. The king offered them to Tissa. He also signalled by his facial expression to the official who reported to him about the fabrics to ask Ven. Tissa to sit there a while.

After the procession had passed by, the king asked Ven. Tissa: “Venerable sir, when did you become endowed with this special apperception?” Ven. Tissa did not want to give even a faint suggestion of him of having attained the paths and fruitions and so he simply replied: “Great King, I have not attained the supermundane.” – “But venerable sir, you had said even before the gift-making that the two fabrics would come to you.” – “That is true, O king, that was because since I had successfully completed the fraternal practice, whenever common property of gifts are distributed among the Saṅgha the choicest items always come to me.” – “Venerable sir! Excellent it is! Excellent it is! This miraculous happening becomes you well.”

After respectfully paying obeisance to Ven. Tissa, the king went back to the palace. This is an example of the fifth benefit.

3. The elder nun Nāgā. At one time, ancient Śrī Laṅkā underwent troubled times due to an insurgency headed by one Tissa, a Brahmin. At a village known as Bhārata where the elder nun Nāgā resided, the whole village fled for fear of insurgents, without letting it be known to the elder. Early in the morning the elder nun Nāgā noticed the strange silence of the village and said to her pupils: “Bhārata village is strangely silent. Go and enquire what’s the matter.” The younger female monastics went into the village and having seen that no one was left, reported it to their teacher.

The elder nun Nāgā said to her pupils: “Do not be alarmed or upset by the flight of the whole village. You go on as usual with your studying the texts, the commentaries and meditation. When the time came for the alms round, she robed herself and went to the great banyan tree near the village gate, leading her eleven disciples. The guardian spirit of the banyan tree came down and offered the twelve female monastics sufficient alms food. He then said to them: “Venerable ones, do not move away to another place. Always come to this banyan tree for your alms food.”

Now, the elder nun Nāgā had a younger brother, a monastic by the name of Nāga. He assessed the situation and decided that Śrī Laṅkā was no safe place and that he could not find sustenance here. So he left the monastery accompanied by eleven disciples meaning to cross the sea to the mainland. Before leaving Śrī Laṅkā he went to bid farewell to his elder sister Nāgā. Learning of their arrival at Bhārata village, the elder nun Nāgā went to see them and was told by monastic Nāga of his plan to cross over to the mainland. The elder nun Nāgā then said to him: “Would the venerable ones stay at the monastery for tonight, and proceed the next day.” The twelve venerables accepted the invitation.

The elder nun Nāgā collected the alms food in the morning as usual from the banyan tree. She offered the food to Ven. Nāga and his disciples. “Venerable elder, is this alms food properly gotten?” Ven. Nāga asked his elder sister and then remained silent. “Brother, this aims-food is righteously obtained. Do not have any doubts about this.” But Ven. Nāga was still doubtful: “Ven. sister is it properly obtained?”

Thereupon, the elder nun Nāgā took the alms bowl and threw it upwards where it remained for a while. Ven. Nāga said: “Even if the alms bowl stays aloft at seven palm trees high, it is still the alms food collected by a nun, is it not venerable sister?” Then he [1006] continued: “This disturbance and danger is not to last forever. After the famine has passed I, who speak in praise of the contented nature of the noble ones (ariya) with the four requisites, will be asking myself: ‘O virtuous one, trained in the ascetic practice regarding food, you have survived the scourge of Tissa the Brahmin by eating the alms food of a nun.’ I shall not be able to bear such criticism of myself. I must go now, you remain in mindfulness, elder sisters.”

The guardian spirit of the banyan tree was watching. If Ven. Nāga partook of the elder nun Nāgā’s alms food, he would say nothing to the monastic; but if the monastic were to refuse it, he would intervene, and ask him to drop the idea of going away. When he saw that the monastic refused the alms food, he descended from his abode in the tree and asked Ven. Nāga to hand over the alms bowl, and inviting him and his company to the foot of the banyan tree, offered them the meal on prepared seats. After the meal, he got an undertaking from Ven. Nāga not to go abroad. And from that day onwards the guardian spirit of the banyan tree offered meals daily to twelve female monastics and twelve male monastics for seven years. This is an example of the sixth benefit.

In this story the elder nun Nāgā was unaffected by famine, thanks to her fulfilment of the fraternal practice whereas Ven. Nāga was helped by the guardian spirit on account of his morality.

Regarding the fifth factor of non-decline: “Morality that is unbroken, intact, unchequered and unspotted,” is explained thus: For monastics, there are seven groups of breaches of morality in brief outline. Of the list of precepts to be observed, if the first precept or the last precept is broken, it is called “broken” like in a piece of cloth whose edges are frayed; if the precepts in the middle are broken, it is no more intact, just as in a piece of cloth that has holes in the middle part; if two or three precepts in a series are broken, it is chequered, like a cow whose skin is of different colours either on her back or underneath; if there is a breach of precepts at alternate places, it is spotted, like a cow with spots. Morality to be unbroken, intact, unchequered, and unspotted must be such that no manner of breach of the above four ways occurs anywhere in the observance of the monastic precepts.

Morality that is flawless in those above four ways is a sufficing condition for the paths and fruitions. One who is endowed with it is free from the bonds of craving and is therefore a truly happy person. Since it is very pure, it is extolled by the Buddha and noble ones (ariya). Since that morality is not conceived as a means of glorious future existences, such as a Deva of any specific name or unspecified name, it is not a misconception due to craving for existence; or not wrongly conceived as something permanent or eternal, a misconception due to wrong view; it is said to be not subject to misconception. Further, since none of the four deviations (vipatti) can be connected to this kind of morality, it is said to be not subject to misconception. Since it provides sufficient precondition for the attainment of access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi), it is also called morality conducive to concentration. Since the four purities in morality (catu-pārisudhi-sīla) of worldlings cannot, in reality, be equal between one person and another, the fifth factor here is meant as the morality of the path, the supermundane morality which is the same for all noble ones (ariya). In the sixth factor also, right view as the path factor is meant. These six factors of non-decline are taught by the Buddha also as the six memorable (sāraṇīya) factors (Saṅgīti-sutta, DN 33, Sāraṇīya-sutta, AN 6.11-12).

During the sojourn at the Gijjhakūṭa hill in Rājagaha, as his passing away was drawing near, only one year and three months hence, whenever the Buddha discoursed to the monastics, the following theme occurred repeatedly: “Such is morality (sīla); such is concentration (samādhi); such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and [1007] productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pervasive defilements or pollutants (āsava), namely the pollutant of sense-desire (kammāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

Morality, Concentration and Wisdom

Then the Buddha, after staying at Rājagaha for as long as he wished, said to Ven. Ānanda: “Come, Ānanda, let us go to the Ambalaṭṭhikā Mango Grove.” – “Very well, sir,” Ven. Ānanda replied.

The Buddha addressed Ven. Ānanda from among the many monastics surrounding him because Ven. Ānanda was always in close attendance.

Having expressed his assent to the Buddha, Ven. Ānanda signalled to the monastics: “Friends, make ready with your alms bowl and double robe. The Fortunate One intends to go to the Ambalaṭṭhikā garden.”

Then the Buddha, accompanied by many monastics, went to the Ambalaṭṭhikā garden where he stayed at the King’s rest house. While there also, considering his approaching death, the Buddha discoursed to the monastics on the same theme: “Such is morality (sīla); such is concentration (samādhi); such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pollutants (āsava), namely the pollutant of sense-desire (kammāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

Herein, in the passage: “Such is morality, such is concentration, such is wisdom,” morality (sīla) refers to mundane morality, that is, the four kinds of monastic precepts (catu-pārisuddhi-sīla); concentration means mundane concentration at the threshold of perfect concentration (upacāra-samādhi) and perfect concentration (appanā-samādhi) itself. Wisdom means mundane insight wisdom (vipassanā-paññā). All these three factors are the necessary conditions for path-knowledge (magga-ñāṇa).

“Concentration developed through morality,” means supermundane concentration pertaining to path and fruition, path concentration and fruition concentration. Concentration of path is highly efficacious because it leads to the fruition of the noble one’s knowledge (ariya-phala). Fruition itself means direct result. It is also highly productive because it has the advantage (ānisaṁsa) of liberation or pacification. Advantage here means the indirect result or consequence. The same interpretation should be understood for similar statements that follow. Concentration of fruition produces the direct result of abandoning the burning defilements through tranquillity (paṭippassaddhi-pahāna), and gives the indirect result or consequence of the peace of cessation or extinction of defilements.

“Wisdom developed through concentration,” means supermundane knowledge of the paths (magga-ñāṇa) and fruitions (phala-ñāṇa). Its direct result and indirect result or consequence should be construed as in the case of concentration.

“The mind developed through wisdom,” here, wisdom means mundane insight (vipassanā-paññā) and wisdom associated with absorption (jhāna); mind here means supermundane consciousness of path and fruition. Path consciousness completely eradicates defilements as abandoning by cutting off (samuccheda-pahāna). Fruition-consciousness thoroughly liberates one from the moral taints by abandoning through tranquillity (paṭipassaddhi-pahāna). [1008]

Then the Buddha, after staying at the Ambalaṭṭhikā garden for as long as he wished, said to Ven. Ānanda: “Come, Ānanda, let us go to the town of Nāḷanda.” – “Very well, sir,” Ven. Ānanda assented, and called upon the monastics to accompany the Buddha.

Ven. Sāriputta’s Brave Utterance

Then the Buddha, accompanied by many monastics, went to the town of Nāḷanda and stayed at the Mango Grove of Pāvārika, the rich man. At that time, Ven. Sāriputta approached the Buddha, and after paying respects to him, entered into a stirring and remarkable dialogue with him.

Ven. Sāriputta: “Venerable sir, as regards Perfect Awakening, I am convinced that there has never been nor is there, nor will there be any ascetic or Brahmin who can excel the Fortunate One.”

Buddha: “You say solemnly and with certitude, like the brave sound of a lion’s roar, that as regards Perfect Awakening, you are convinced that there has never been nor is there, nor will there be any ascetic or Brahmin who can excel the Fortunate One. How is it Sāriputta, do you know definitely in your mind the minds of those Arahat, Perfectly Self-Awakened Buddhas of the past so that you can assert such was their practice of morality (sīla), such was their practice of concentration (samādhi), such was their wisdom (paññā), such was their manner of abiding in the sustained attainment of cessation, such was their emancipation?”

“I have no such knowledge, venerable sir.”

“How is it then, Sāriputta, do you know definitely in your mind, the minds of those Arahat, Perfectly Self-Awakened Buddhas of the future, so that you can assert such will be their practice of morality, such will be their practice of concentration, such will be their wisdom, such will be their manner of abiding in the sustained attainment of cessation, such will be their emancipation?”

“I have no such knowledge, venerable sir.”

“How is it, Sāriputta, do you know definitely in your mind, the mind of myself, the present Buddha, the Arahat, the Perfectly Self-Awakened, so that you can assert such is the practice of morality of the Fortunate One, such is the strength of the concentration of the Fortunate One, such is the wisdom of the Fortunate One, such is the manner of the Fortunate One’s abiding in the sustained attainment of cessation, such is the emancipation of the Fortunate One?”

“I have no such knowledge, venerable sir.”

“Sāriputta, if you do not have the faculty of reading another person’s mind (ceto-pariyāya-ñāṇa), by which you can know definitely the minds of the Arahat, the Perfectly Self-Awakened Buddhas of the past, the future and the present, how can you say solemnly and with certitude, and sounding like a lion’s roar, that as regards Perfect Self-Awakening, you are convinced that there has never been, nor will there be any ascetics or Brahmins who can excel the Fortunate One?”

“Venerable sir, I do not have the faculty of reading another person’s mind by which I can know definitely the minds of the Arahat, the Perfectly Self-Awakened Buddhas of the past, the future and the present. But I do have the knowledge by inference from personal experience (Dhammanvaya-ñāṇa).

Venerable sir, if I may give an example, let us say that there is a remote border town with its solid walls built on a firm foundation which has only one arched gateway, and that there is a gate-keeper who is wise, prudent and intelligent, who would keep out strangers and would admit only persons known to him. When he makes his rounds along the roadway that encircles the town, he sees no breaks, no holes in [1009] the walls, not even one that would allow a cat to pass through it. Then he will come to the conclusion rightly that all big creatures that enter or leave the town do so only by that single gateway.

In the same way, venerable sir, I am possessed of the knowledge by inference from personal experience. Venerable sir, thus I know that all the Arahat, the Perfectly Self-Awakened Buddhas, who had arisen in the past, had abandoned the five hindrances (nīvaraṇa) that defile the mind and weaken the intellect had well established their minds in the four methods of steadfast mindfulness (satipaṭṭhāna), had correctly cultivated the seven factors of Awakening (bojjhaṅgaṁ) and will attain Supreme Perfect Self-Awakening.”

Perfect Self-Awakening (Sammā-sambodhi-ñāṇa), is a term encompassing the path-knowledge of an Arahat (magga-ñāṇa) and omniscience (sabbaññutā-ñāṇa), which pertain to the Buddhas only.

“Venerable sir, thus I know that all the Arahat, the Perfectly Self-Awakened Buddhas who will arise in the future will abandon the five hindrances that defile the mind and weaken the intellect; will well establish their minds in the four methods of steadfast mindfulness, will correctly cultivate the seven factors of Awakening and will attain Supreme Perfect Self-Awakening.

Venerable sir, thus I know that the Arahat, the Perfectly Self-Awakened Buddha also, who has arisen in the world, has abandoned the five hindrances; has well established his mind in the four methods of steadfast mindfulness; has correctly cultivated the seven factors of Awakening, and has attained Supreme Perfect Self-Awakening.

Venerable sir, all these conclusions I make are due to the knowledge by inference from personal experience which I am possessed of.”

This was the stirring and remarkable dialogue that took place between Ven. Sāriputta and the Buddha.

During the sojourn at the Mango Grove of Pāvārika the rich man in the town of Nāḷanda, also considering his approaching death, the Buddha discoursed to the monastics on the same theme: “Such is morality; such is concentration; such is wisdom. Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pervasive pollutants (āsava), namely the pollutant of sense-desire (kāmāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

The Buddha’s Discourse on Morality

Then after staying at the town of Nāḷanda for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Pāṭali village.” – “Very well, venerable sir,” said Ven. Ānanda, and he called upon the monastics to accompany the Buddha. Then the Buddha, accompanied by many monastics, went to Pāṭali village.

When the lay devotees of Pāṭali village heard that the Buddha had arrived at their village, they were very glad, for they had the great good fortune of having to receive the Buddha even without asking for it. They had just finished building a guest-house. They thought how appropriate it would be if their first guest was the Buddha himself. “We shall request the Fortunate One to accept our offering of the guest-house and we will listen to the Fortunate One’s words of appreciation of our good deed.” They approached the Buddha, made obeisance to him, and sat at a suitable distance. Then they said to him: “May it please the Fortunate One to accept our new guest-house as his living quarters during his sojourn.” The [1010] Buddha showed his consent by remaining silent.

Having received the Buddha’s consent, the lay devotees of Pāṭali village rose from their seats, made obeisance to him and went to their guest-house. They made it ready for use by furnishing it with floor coverings throughout, arranging separate seats, filling the big water pots and lighting the lamps. They arranged with the mothers to feed their infants early that evening and to put them to bed. Then they went back to the Buddha, made obeisance to him, and stood on one side. They said to him: “Venerable sir, at the guest house, the floor has been covered throughout with floor-coverings, separate seats have been arranged, big water pots have been filled and lamps have been lit. May the Fortunate One proceed there when he wishes to.”

The new guest-house was built by the villagers at the centre of the village. The main purpose in building it was to house visiting officials of the Licchavīs and the Magadhans who often came and stayed at Pāṭali village, which was a border village. It was essential for the village because they had to surrender their houses to the visiting officials for their temporary lodging for a month or so on each occasion. The new guest-house would now ease the situation. It was well arranged for the use of visiting officials with living quarters as well as strong rooms for the upkeep of treasures. At the time of the Buddha’s visit to the village it had just been completed. At first the villagers thought that the Buddha might prefer to dwell in the forest and so they did not make it ready to receive him. Only when the Buddha consented to put up there, did the villagers prepare things to make it ready for his stay.

Then the Buddha, at evening time, arranged his robes, and taking his alms bowl and double robe, proceeded to the guest-house accompanied by the monastics. After washing his feet, he entered the guest-house where he sat against the middle post, facing east. The monastics also washed their feet and entered the guest-house, and sat against the west wall, facing east, with the Buddha in front of them. The lay devotees of Pāṭali village also washed their feet and entered the guest-house, and sat against the east wall facing west, with the Buddha in front of them. Then the Buddha discoursed on the five disadvantages (ādīnava) befalling an immoral person and the five advantages that bless a person of virtue.

Five Disadvantages for an Immoral Man

“Householders, five disadvantages descend on an immoral person who lacks morality. What are the five?

1. Householders, in this world, the immoral person who lacks moral virtue, suffers great loss in fortune through heedlessness. This is the first disadvantage befalling an immoral person who lacks morality.

2. Householders, furthermore, the ill-repute of an immoral person who lacks moral virtue, spreads far and wide. This is the second disadvantage befalling an immoral person who lacks morality.

3. Householders, furthermore, an immoral person who lacks moral virtue in the midst of any class of society, whether among the ruling class, or the recluses or the Brahmin class, or the wealthy, looks diffident and uneasy. This is the third disadvantage befalling an immoral person who lacks morality.

4. Householders, further more, an immoral person who lacks moral virtue, dies in a bewildered (sammūḷha) state. This is the fourth disadvantage befalling an immoral person who lacks morality.

5. Householders, furthermore, an immoral person who lacks moral virtue, after death and dissolution of the body is destined to fall into the miserable existences of hell (Niraya). This is the fifth disadvantage befalling an immoral person who lacks morality. [1011]

Householders these are the five disadvantages befalling an immoral person through lack of morality.”

Five Advantages for a Virtuous Person

“Householders, five advantages bless a virtuous person for his being virtuous. What are the five?

1. Householders, in this world, a virtuous person who possesses moral virtue acquires great wealth through being heedful. This is the first advantage that waits on a virtuous person for his being virtuous.

2. Householders, furthermore, the good reputation of a virtuous person who possesses moral virtue spreads far and wide. This is the second advantage that waits on a virtuous person for his being virtuous.

3. Householders, furthermore, a virtuous person who possesses moral virtue in the midst of any class of society whether among the ruling class, or the recluses, or the Brahmin class, or the wealthy, can hold up his head and look anyone in the eye. This is the third advantage that waits on a virtuous person for his being virtuous.

4. Householders, furthermore, a virtuous person who possesses moral virtue dies without any bewilderment. This is the fourth advantage that waits on a virtuous person for his being virtuous.

5. Householders, furthermore, a virtuous person, who possesses moral virtue after death and dissolution of the body is destined to the fortunate existences of the heavenly worlds (deva-loka). This is fifth advantage that waits on a virtuous person for his being virtuous.

Householders, these are the five advantages that wait on a virtuous person for his being virtuous.”

Although this discourse was addressed to lay persons it also applies to monastics.

1. With a lay person, lack of moral virtue may lead to committing evil deeds such as killing. As he indulges in evil, he tends to forget his usual means of livelihood, such as cultivation or trading, thereby incurring great losses of property. Worse still, his evil deed might be illegal under the law proclaimed by the king such as killing of animals, and he is liable to criminal punishment. If he steals, he also commits a crime equally liable to punishment. Thus, his lack of moral virtue can bring him great losses of property.

Similarly, a monastic lacking morality, being heedless, loses virtue, loses the good doctrine, the word of the Buddha, loses absorption (jhāna), and loses the seven noble properties of noble ones (ariya). The seven noble properties of the noble ones (satta-ariya-dhanāni) are:

1. Faith in the Three Treasures and productive deeds (saddhā-dhana).

2. Wealth of morality (sīla-dhana).

3. Wealth of conscience about wrong doing (hiri-dhana).

4. Wealth of concern about wrong doing (ottappa-dhana).

5. Wealth of vast knowledge (suta-dhana).

6. Wealth of charity (cāga-dhana).

7. Wealth of wisdom through path and fruition attainments (paññā-dhana).

2. An immoral man earns a bad repute so that he is written off as an outcaste, useless for this world and hopeless for future worlds. “This man is so stingy that he would not even take part in offering alms food by drawing lots,” this is the kind of name he builds up for himself. All the four kinds of assemblies see him in that light only.

Similarly, in the case of a monastic who lacks moral virtue, ill repute follows that monastic who is loose in monastic morality, does not take up serious learning of the good doctrine, makes a living by the practice of medicine, or similar methods of livelihood abhorred by the Buddha, and his behaviour is marked by six kinds of disrespect, which spreads among the four kinds of assemblies. [1012]

3. An immoral lay person is always pricked by a guilty conscience for the misdeeds he has done. Therefore, he does not dare to face the crowd. “Someone there might recognize me,” he fears, “and I might be apprehended and sent to the authorities.” That is why, in any of the four kinds of assemblies, he holds his face down and his shoulders stooping, and uneasily keeps on scratching the earth with a stick. He keeps his mouth shut as far as possible.

Likewise, an immoral monastic feels uneasy to face an assembly which might have knowledge of his misdeeds, in which case he might have to face punishment under the Vinaya process such as expulsion. Therefore, he goes into the assembly with great misgivings and speaks little. Some immoral monastic, however, might put up a bold face and might wander around in the Saṅgha, but in his heart he is feeling miserable only.

4. An immoral person, whether lay or monastic, may put up pretences while living but, on his death bed, his evil deeds appear before him in their respective sense spheres. He feebly opens his eyes to see the present world, and then closes his eyes to see his oncoming world where he finds no solace whatever. His imminent destination, the four worlds of the downfall (apāya), becomes vividly clear to him. He feels great pangs of conscience as if thrust by 100 spears on his head. “Help me! Help me!” he screams in desperation and then breathes his last. This is what the Buddha means by saying he dies in a state of bewilderment.

5. The fifth disadvantage befalling an immoral person needs no explanation.

The advantages that wait on a virtuous person may be known as the opposite of the above five disadvantages befalling an immoral person.

The Buddha then went on late into the night instructing the lay devotees of Pāṭali village on other topics including the happy consequences of their donation of the guest-house, thereby pointing out the benefits of the doctrine, exhorting them to set themselves up in the practice thereof, and gladdening them in the practice. Then he sent them away, saying: “Householders, the night is far advanced, you may leave when you wish.”

“Very well, venerable sir,” the devotees of Pāṭali village said in assent, and paying respects to him, departed respectfully. Then not long after their departure, the Buddha retired in seclusion.

“The Buddha retired in seclusion,” should be understood as referring to a separate part of the guest house screened off for privacy. A cot had been placed there for the Buddha, and he considered that the devotees would earn much merit if he were to use the guest house in all the four bodily postures. Therefore, he lay on the cot on his right side and rested.

The Founding of Pāṭaliputta

At that time, two Brahmins, Sunidha and Vassakāra, chief ministers of Magadha kingdom, were building a fortified city at the site of Pāṭali village to keep out the Vajjī princes. During that period, many Devas in groups of 1,000 each, were occupying plots of land in Pāṭali village.

In the location where the Devas of great power were occupying the officials responsible for the building of the city were inclined to build houses for princes and the king’s ministers of great power. In the location where the Devas of medium power were occupying, there, the officials responsible for the building of the city were inclined to build houses for princes and king’s ministers of medium power. And in the location where the Devas of lesser power were occupying, there, the officials responsible for the building of the city were inclined to build houses for princes and king’s ministers of lesser power.

Herein, among the city builders there were officials learned in the science of building sites. They knew, by their specialised knowledge, the status of the proposed building sites down to a depth of 30 cubits as to which area is occupied by powerful serpents or Nāgas, which, by Yakkhas, or which, by Bhūtas; or where a slab of rock is lying underneath, or where an old tree stump is hidden. Accordingly, those learned ones took the necessary measures by reciting [1013] mantras or by blessing, so that they were able to proceed smoothly as if they were building the city in consultation with Devas.

Another explanation: The officials responsible for the building of the city were possessed by the Devas who occupied various locations and these Devas would leave their bodies after the four corners of the building site have been marked out. Prospective human occupants, who were endowed with confidence in the Three Treasures, were possessed by the Deva occupants of the sites who were equally endowed with confidence in the Three Treasures. Prospective human occupants who lacked confidence in the Three Treasures were possessed by the Deva occupants of the sites who lacked confidence in the Three Treasures. The reason is this: The Devas, who were endowed with confidence in the Three Treasures, influenced the mind of the prospective human occupants who had confidence in the Three Treasures, trusting that the new occupants would invite the Saṅgha to their newly built house and hear discourses on auspicious occasions and that the Devas would get the opportunity to see the virtuous monastics and hear the Dhamma. They also expected the new occupants to share their merit from offerings made to the Saṅgha.

The Buddha saw with his divine eye (dibba-cakkhu) how the Devas in groups of 1,000 each were occupying plots of land at Pāṭali village. Then he woke up at dawn and asked Ven. Ānanda: “Who are those building a city at the site of Pāṭali village?”

Ven. Ānanda replied: “Venerable sir, the Brahmins Sunidha and Vassakāra, chief ministers of Magadha kingdom, are building a fortified city to keep out the Vajjī princes.”

“Ānanda, the chief ministers are building the fortified city as though they were acting in consultation with the Devas of the Tāvatiṁsa Realm. Ānanda, I have seen with my divine eye how the Devas, in groups of 1,000 each, were occupying plots of land at Pāṭali village.

Ānanda, in the locations where the Devas of great power are occupying, there, the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of great power. In the locations where the Devas of medium power are occupying, there the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of medium power. In the locations where the Devas of lesser power are occupying, there the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of lesser power. Ānanda, three catastrophes will bring about the downfall of the city of Pāṭaliputta. They are fire, floods, and internal dissension.”

Thus the Buddha was predicting that a part of Pāṭaliputta would be destroyed by fire, a part of it would be washed away by the river Ganges, and a part of it would be destroyed by internal dissension.

After saying this, the Buddha went to the river Ganges to wash his face and awaited the time to go on alms round.

Then Sunidha and Vassakāra remembered that since their King Ajātasattu was a lay supporter of the ascetic Gotama, it would only be proper if they were to invite the Buddha to an offering of a meal, because they would be seeing him in the village of Pāṭali. Further, they considered it a wise thing to request the ascetic Gotama, to bless their city-building project with auspicious words, for then the black devils would be driven away from the city site. So both went to the Buddha and stood at a suitable distance. After exchanging memorable words of felicitation, they said to him: “May it please the revered Gotama and the company of monastics to accept our offering of food for today.” The Buddha, by his silence signified his acceptance.

Then the Magadhan chief ministers, Sunidha and Vassakāra, knowing that the Buddha had accepted their invitation, went to the place where they were putting up, and having prepared the choicest food and delicacies, informed the Buddha by messengers who said: “Revered Gotama, it is time to proceed. The food offering is ready.”

Then in the morning, the Buddha rearranged his robes, and taking his alms bowl and [1014] double robe, went in the company of the monastics to the place where the two Magadhan chief ministers were being housed, and sat at the place prepared for him. Sunidha and Vassakāra attended to the Buddha and the monastics, offering the choicest food and delicacies with their own hands till they signified they had had enough, causing them to stop. When the Buddha had finished his meal and had removed his hand from his alms bowl, Sunidha and Vassakāra took low seats and sat at a suitable distance.

To Sunidha and Vassakāra, who were thus seated, the Buddha expressed his pleasure and appreciation by three verses in Pāḷi:

Yasmiṁ padese kappeti, vāsaṁ paṇḍita-jātiyo, sīlavantettha bhojetvā, saññate brahmacārayo.

Brahmins, when the wise man makes offerings of food to those possessed of virtue, self-control and purity of life at the place where he has made his home, he should share the merit of his offering with the Devas who are the guardians of that place.

Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇam-ādise, tā pūjitā pūjayanti, mānitā mānayanti naṁ.

If the Devas are honoured thus, they will give protection to him, as their way of honouring him in return. If they are revered thus, they help him out of trouble, as their way of revering him in return.

Tato naṁ anukampanti, mātā puttaṁ va orasaṁ, devatānukampito poso, sadā bhadrāni passatī.

The wise man comes under the protection of the Devas who safeguard him, just as a mother safeguards her own son. That person is blessed with auspiciousness at all times.

After expressing his pleasure and appreciation in these verses to the Magadhan chief ministers, Sunidha and Vassakāra, the Buddha rose from his seat and left.

Then Sunidha and Vassakāra followed the Buddha all along the route, thinking: “We shall call the gateway, by which the revered Gotama leaves today, the Gotama Gateway, and the landing place, by which the revered Gotama crosses the Ganges, the Gotama Landing Place.”

The gateway by which the Buddha left that day came to be known as the Gotama Gateway. Then the Buddha went to the river Ganges. At that time the river was full to the brim so that a crow on the bank might easily drink from it.

Then in the instant it might take a strong man to stretch out his bent arm or bend in his out stretched arm, the Buddha vanished from this side of the Ganges and reappeared on the other shore together with the company of monastics.

The Buddha saw the people who wanted to cross from one shore to the other, some of whom were looking for boats, some for log rafts, and some were making bamboo rafts. Then he, understanding the matter, uttered these joyous words in exultation:

“The noble ones (ariya) have crossed the deep and wide river of craving (taṇhā) by building the bridge of the noble path, upon having overcome the quagmire of moral defilement. As for the multitudes, they have to build rafts just to cross this insignificant river, the Ganges. However, the noble ones (ariya) who have crossed the river of craving by means of the noble path of eight constituents have no need to make rafts.”