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LESSON 185

http://www.accesstoinsight.org/tipitaka/sn/sn05/sn05.007.than.html

N 5.7 

PTS: S i 133 

CDB i 227

Upacala Sutta: Sister Upacala

translated from the Pali by

Thanissaro Bhikkhu

© 1998–2011

Alternate translation: Bodhi

At Savatthi. Then, early in the morning, Upacala the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall away from concentration, approached her & said, “Where do you want to reappear,[1] nun?”

“I don’t want to reappear anywhere, my friend.”

[Mara:]

The devas of the Thirty-three,

the Hours, the Contented,

those who delight in creation,

& those in control:

direct your mind there

and it will enjoy

delight.

[Sister Upacala:]

The devas of the Thirty-three,

the Hours, the Contented,

those who delight in creation,

& those in control:

they are bound

with the bonds of sensuality;

they come again

under Mara’s sway.

The whole world is        burning.

The whole world is        aflame.

The whole world is        blazing.

The whole world is        provoked.

The Unprovoked, Unblazing

— that people run-of-the-mill

don’t partake,

where Mara’s

never been —

that’s where my heart

truly delights.

Then Mara the Evil One — sad & dejected at realizing, “Upacala the nun knows me” — vanished right there.

.

LESSON 186

http://www.accesstoinsight.org/tipitaka/sn/sn06/sn06.015.than.html

SN 6.15 

PTS: S i 157 

CDB i 251

Parinibbana Sutta: Total Unbinding

translated from the Pali by

Thanissaro Bhikkhu

© 1998–2011

Translator’s note: This discourse reports the way the Buddha passed away, giving four verses uttered by those who witnessed the event. It is interesting to note that the verses ascribed to heavenly beings make general comments on how the nature of all beings — even a Buddha — is to pass away, whereas the verses ascribed to the monks comment specifically on the Buddha’s display of mental mastery immediately prior to the moment of his total Unbinding.

On one occasion the Blessed One was staying near Kusinara in Upavattana, the Sal Tree Grove of the Mallans, on the occasion of his total Unbinding. Then the Blessed One addressed the monks, “I exhort you, monks: All fabrications are subject to decay. Bring about completion by being heedful.” Those were the Tathagata’s last words.

Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third… the fourth jhana… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.

Then emerging from the cessation of perception & feeling, he entered the dimension of neither perception nor non-perception. Emerging from that, he entered the dimension of nothingness… the dimension of the infinitude of consciousness… the dimension of the infinitude of space… the fourth jhana… the third… the second… the first jhana. Emerging from the first jhana he entered the second… the third… the fourth jhana. Emerging from the fourth jhana, he immediately was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding,Sahampati Brahma uttered this verse:

All beings — all — in the world,

will cast off the bodily heap

in the world

where a Teacher like this

without peer in the world

the Tathagata, with strength attained,

the Rightly Self-Awakened One,

has been totally

Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:

How inconstant are compounded things!

Their nature:        to arise & pass away.

They disband        as they are arising.

Their total stilling is bliss.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Ananda uttered this verse:

It was awe-inspiring.

It was hair-raising

when,          displaying the foremost

accomplishment in all things,

the Rightly Self-Awakened One

was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:

He had no in-&-out breathing,

the one who was Such, the firm-minded one,

imperturbable

& bent on peace:

the sage completing his span.

With heart unbowed

he endured the pain.

Like a flame’s unbinding

was the liberation

of awareness.

 LESSON 187

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.06.than.html

Snp 5.6 

PTS: Sn 1069-1076

Upasiva-manava-puccha: Upasiva’s Questions

translated from the Pali by

Thanissaro Bhikkhu

© 1997–2011

[Upasiva:]

Alone, Sakyan, & with nothing to rely on, I can’t venture across the great flood. Tell me, All-around Eye, the support to rely on for crossing over this flood.

[The Buddha:]

Mindfully focused on nothingness, [1] relying on ‘There isn’t,’ you should cross over the flood. Abandoning sensual pleasures, abstaining from conversations, keep watch for the ending of craving, night & day.

[Upasiva:]

One free from passion for all sensual pleasures relying on nothingness, letting go of all else, released in the highest emancipation of perception: Does he stay there unaffected?

[The Buddha:]

One free from passion for all sensual pleasures relying on nothingness, letting go of all else, released in the highest emancipation of perception: He stays there unaffected.

[Upasiva:]

If he stays there, O All-around Eye, unaffected for many years, right there would he be cooled & released? Would his consciousness be like that?

[The Buddha:]

As a flame overthrown by the force of the wind goes to an end that cannot be classified,[2] so the sage free from naming activity goes to an end that cannot be classified.

[Upasiva:]

He who has reached the end: Does he not exist, or is he for eternity free from dis-ease? Please, sage, declare this to me as this phenomenon has been known by you.

[The Buddha:]

One who has reached the end has no criterion [3] by which anyone would say that — for him it doesn’t exist. When all phenomena are done away with,[4] all means of speaking are done away with as well.

Notes

1.

“Nothingness” here denotes the dimension of nothingness, one of the four levels of mental absorption on formless themes. One attains this level, after surmounting the dimension of the infinitude of consciousness, by focusing on the perception, “There is nothing.” MN 26 tells us that Alara Kalama, the Buddha’s first teacher when the latter was still a Bodhisatta, had attained this level of mental absorption and had thought that it was the highest possible attainment. The Bodhisatta left him upon realizing that it was not true liberation from stress and suffering. Nevertheless, the dimension of nothingness can be used as a basis for the insight leading to that liberation. On this point, see Sn.V.14 and AN 9.36.

2.

For a discussion of this passage in light of early Buddhist theories of fire, see The Mind Like Fire Unbound, Chapter 1.

3.

For a discussion of the meaning of “criterion” in this passage, see The Mind Like Fire Unbound, Chapter 1.

4.

Although Upasiva refers to the goal as a phenomenon (dhamma), the Buddha describes it as the transcending of all phenomena. For some of the implications of this statement, see 

AN 3.134.

Sn 4.9

 MN 61

 MN 140;

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided  into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.

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