EBT 4bv, brahma vihāra, appamāna ceto vimutti, metta

frankk · November 14, 2017, 3:57pm

4 Brahma vihāra

(STED 4bv) Brahma vihāra

1. Mettā

mettā-sahagatena cetasā	(with) good-will-endowed mind,
ekaṃ disaṃ pharitvā	(in) one direction pervade,
viharati,	abide [like this].
tathā dutiyaṃ,	likewise (the) second [quarter],
tathā tatiyaṃ,	likewise (the) third [quarter],
tathā catutthaṃ;	likewise (the) fourth [quarter],
iti uddham-adho	Thus above,-below,
tiriyaṃ sabbadhi	across, everywhere,
Sabbat-tatāya	All-places,
sabbāvantaṃ lokaṃ	(to the) entire world
mettā-sahagatena cetasā	(with) good-will-endowed mind,
vipulena mahaggatena	vast, exalted,
appamāṇena a-verena	measureless, without-hostility,
abyāpajjena pharitvā	without ill will, pervade.
viharati,	abide [like this].

2. Karuṇā

Karuṇā-sahagatena cetasā	(with) compassion-endowed mind,
ekaṃ disaṃ pharitvā	(in) one direction pervade,
viharati,	abide [like this].
tathā dutiyaṃ,	likewise (the) second [quarter],
tathā tatiyaṃ,	likewise (the) third [quarter],
tathā catutthaṃ;	likewise (the) fourth [quarter],
iti uddham-adho	Thus above,-below,
tiriyaṃ sabbadhi	across, everywhere,
Sabbat-tatāya	All-places,
sabbāvantaṃ lokaṃ	(to the) entire world
Karuṇā-sahagatena cetasā	(with) compassion-endowed mind,
vipulena mahaggatena	vast, exalted,
appamāṇena a-verena	measureless, without-hostility,
abyāpajjena pharitvā	without ill will, pervade.
viharati,	abide [like this].

3. Muditā

muditā-sahagatena cetasā	(with) altruistic-joy-endowed mind,
ekaṃ disaṃ pharitvā	(in) one direction pervade,
viharati,	abide [like this].
tathā dutiyaṃ,	likewise (the) second [quarter],
tathā tatiyaṃ,	likewise (the) third [quarter],
tathā catutthaṃ;	likewise (the) fourth [quarter],
iti uddham-adho	Thus above,-below,
tiriyaṃ sabbadhi	across, everywhere,
Sabbat-tatāya	All-places,
sabbāvantaṃ lokaṃ	(to the) entire world
muditā-sahagatena cetasā	(with) altruistic-joy-endowed mind,
vipulena mahaggatena	vast, exalted,
appamāṇena a-verena	measureless, without-hostility,
abyāpajjena pharitvā	without ill will, pervade.
viharati,	abide [like this].

4. Upekkhā

upekkhā-sahagatena cetasā	(with) equanimity-endowed mind,
ekaṃ disaṃ pharitvā	(in) one direction pervade,
viharati,	abide [like this].
tathā dutiyaṃ,	likewise (the) second [quarter],
tathā tatiyaṃ,	likewise (the) third [quarter],
tathā catutthaṃ;	likewise (the) fourth [quarter],
iti uddham-adho	Thus above,-below,
tiriyaṃ sabbadhi	across, everywhere,
Sabbat-tatāya	All-places,
sabbāvantaṃ lokaṃ	(to the) entire world
upekkhā-sahagatena cetasā	(with) equanimity-endowed mind,
vipulena mahaggatena	vast, exalted,
appamāṇena a-verena	measureless, without-hostility,
abyāpajjena pharitvā	without ill will, pervade.
viharati,	abide [like this].

detail on key words in formula

a-byāpajjena, non-ill-will

This corresponds to the 2nd item of the 3 aspects of right resolve, samma samkappo.

mahag-gatena, exalted

according to MN 127, the space you pervade starts with the area the size of a tree root, and gradually expanding larger and larger.

appamāṇena, immmeasurable

according to MN 127, as compared to mahaggatena which is much smaller in scope, immeasurable is the 6 directional pervasion as specified in the STED 4bv, “first direction he pervades, 2nd, 3rd, 4th, above, below...”

Sabbat-tatāya, all-places, not “to all [beings] as oneself”

For now, I'm going with the opinions of Ven. Anālayo, Ven. Sujato, and Ven. Brahmali on this translation, which differs from B.Bodhi's "to all as oneself." But I'm not fully convinced, because some of the passages in the EBT, the 4bv formula (or a very close derivative) is explicitly applied to people.

Ven Thanissaro, in MN 97 goes with “in its entirety”, so he seems to be in the 4bv not explicitly directed at people side of the discussion.

sabbatthatāya = sabba + -ttha + tā

Ven. Sujato

from https://discourse.suttacentral.net/t/does-anyone-know-the-difference-between-sabbatthataya-and-sabbattataya/2553/3

This was discussed by Ven Brahmali elsewhere. The ending is dative/genitive feminine singular.

It has most commonly been read as:

sabbattatāya = sabba + attā + tā = all + self + -ness = “to each as to oneself”

However from the context it is very likely to be:

sabbatthatāya = sabba + -ttha + tā = all + place + -ness = “to everywhere, in every respect”

Here "-ttha" is a secondary pronomial suffix, having the general meaning of "place".

Ven. Brahmali

from https://discourse.suttacentral.net/t/should-monks-beware-of-living-with-novices/2257/3

Another word which may need a new translation (compared to that of Ven. Bodhi's) is sabbatt(h)atāya, found in the standard sutta description on how to practice the four brahmavihāras. Ven. Analayo has recently released a study of this word, in which he argues persuasively that it is a synonym for the words sabbadhi and sabbāvantam. (This, of course, would be natural since synonyms are often clustered in this way in the suttas.) In brief, he argues that the form sabbatthatāya is correct, not sabbattatāya, which is the form preferred by the commentaries and therefore the form which has influenced how the brahmavihāra practice is described in places like the Visuddhimagga.

Ven. Anālayo

compares pali, chinese agamas, and sanskrit fragmnent parallels that favor "everywhere" as the translation rather than commentarial "to all as oneself".

https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/compassion.pdf

(about 30 page document, but probably half of that is just footnotes and references so it's actually a pretty quick read and well worth your while)

Bhikkhu Bodhi

has stuck with the translation of “to all as oneself” through MN, SN, AN, so I wonder if Ven. Anālayo has been able to convince his teacher?

Nomenclature, why 4bv instead of ceto vimutti or appamāna

ceto vimutti, mind lberation

Cetio vimutti is ambiguous in several ways. It can refer to an arahant with no āsava, liberated in mind and wisdom (see STED abiñña #6).

In MN 43 and SN 41.7, it can be a samadhi of signless, nothingsness, or voidness.

appamāṇena, immmeasurable

DN 33.7 uses that label do designate the 4bv. I believe appamanena can also refer to some other states of samādhi however (not sure, need confirmation).

4bv, 4 brahma vihāra

This desgination is used seemingly only in contexts where the 4bv formula is leading to rebirth in brahma realm.


so cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.	He develops the four bv, with the break up of the body, after death, is reborn in the brahma world.

That line occurrs in DN 17, MN 83, AN 5.192



‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. ānāpānassatisamādhiṃ sammā vadamāno vadeyya	anapana sati samadhi is a noble dwelling, brahma dwelling, tathagata’s dwelling, this I say.

In SN 54.11 and 12

conclusion, 4bv wins over 4acv

going with MN 43 and SN 41.7 using 4acv, appamana ceto vimutti, would be fairly unambiguous, precise, and more representative of the 4bv formula by frequency in EBT passages, but 4bv is completely unambiguous and more easily understood, IMO.

It’s also worth mentioning I haven’t actually counted and tallied the usage of various terms to label the 4bv. In many of those cases, they are unlabeledd (as a group of four), so “ceto vimutti” or “appamana” may not actually outnumber the cases where the 4bv go unnamed.

AN

AN 3.63 Buddha does 4bv in all 4 postures

(2) “But, Master Gotama, what is the divine high and luxurious bed that at present you gain at will, without trouble or difficulty?”

435“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. I dwell pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.

436“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is divine. If I am standing, on that occasion my standing is divine. If I am sitting, on that occasion my sitting is divine. If I lie down, on that occasion this is my divine high and luxurious bed. This is that divine high and luxurious bed that at present I can gain at will, without trouble or difficulty.” [184]

SN 3.66 famous Kālāma (kesamutti) sutta

“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition … But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should [192] live in accordance with them,’ it is because of this that this was said.

486“Then, Kālāmas, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness … with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.

won 4 assurances

“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.

487“The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’

488“The second assurance he has won is this: ‘If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.

489“The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’459""

490“The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’460""

491“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life.”461""

AN 3.67 Sāḷha sutta, similar to kalama

“Thus, Sāḷha, when we said: ‘Come, Sāḷha, do not go by oral tradition … But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should live in accordance with them,’ it is because of this that this was said.

525“Then, Sāḷha, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness … with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.

using 4bv to attain arahantship

526“He then understands thus: ‘There is this; there is the inferior; there is the superior; there is a further escape from whatever is involved with perception.’462"" When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. [197] When it is liberated there comes the knowledge: ‘[It’s] liberated.’ He understands: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’

527“He understands thus: ‘Formerly, there was greed; that was unwholesome. Now there is none; thus this is wholesome. Formerly, there was hatred; that was unwholesome. Now there is none; thus this is wholesome. Formerly, there was delusion; that was unwholesome. Now there is none; thus this is wholesome.’

528“Thus in this very life he dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine.”463

AN 4.125 leading to rebirth in brahma realms

709“Bhikkhus, there are these four kinds of persons found existing in the world. What four?

710(1) “Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, [129] likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of Brahmā’s company.817"" The life span of the devas of Brahmā’s company is an eon. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

(... similar for other 3 realms of 4bv, with different life spans ...)

AN 4.126 combining 11 contemplations with nonreturn brahma realm

715“Bhikkhus, there are these four kinds of persons found existing in the world. What four?

716(1) “Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.

717(2) “Again, some person dwells pervading one quarter with a mind imbued with compassion … (3) … altruistic joy … (4) … equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.

AN 4.190 doing 4bv is attaining the state of a brahma

AN 4, 4. catutthapaṇṇāsakaṃ, (19) 4. brāhmaṇavaggo, 10. uposathasuttaṃ (AN 4.190), para. 5 ⇒

(state of deva = STED 4 jhānas)

state of brahma

“kathañca, bhikkhave, bhikkhu brahmappatto hoti? idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. karuṇā. muditā. upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.

(2) “And how has a bhikkhu attained the state of a brahmā? Here, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. It is in this way that a bhikkhu has attained the state of a brahmā.

imperturbable = doing 4 arupa samadhis

noble attainemnt= realizing 4NT

AN 5.192 teaches brahman 5 ancient lost distinctions

(1) “And how, Doṇa, is a brahmin similar to Brahmā? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy1184"" for forty-eight years, studying the hymns. He then seeks a teacher’s fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Doṇa, is the Dhamma in that case? [225] Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher’s fee to his teacher, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness.1185"" When he has gone forth, he dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. Having developed these four divine abodes,1186"" with the breakup of the body, after death, he is reborn in a good destination, in the brahmā world. In this way a brahmin is similar to Brahmā.

AN 9.18 eight uposatha sila + metta (but not other 3)

(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, [390] either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses.

181(9) “Here, a noble disciple dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. This is the ninth factor it possesses.

182“It is in this way, bhikkhus, that the uposatha is observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.”

AN 10.219 kamma, rebirth, mind, The Deed-Born Body

1336“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.2185""

1337“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable kamma remains or persists there.’2186"" [300]

1338“What do you think, bhikkhus, if a youth were to develop the liberation of mind by loving-kindness from his childhood on, would he do a bad deed?”2187""

1339“No, Bhante.”

1340“Could suffering affect him if he does no bad deed?” “No, Bhante. For on what account could suffering affect one who does no bad deed?”2188""

1341“A woman or a man should develop this liberation of mind by loving-kindness. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.2189""

1342“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body2190"" is all to be experienced here. It will not follow along.’2191"" When the liberation of mind by loving-kindness has been developed in this way, it leads to non-returning for a wise bhikkhu here2192"" who does not penetrate to a further liberation.2193""

1343“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable [301] kamma remains or persists there.’

“What do you think, bhikkhus, if a youth would develop the liberation of mind by equanimity, from his childhood on, would he do a bad deed?”

1344“No, Bhante.”

1345“Could suffering affect him if he does no bad deed?”

1346“No, Bhante. For on what account could suffering affect one who does no bad deed?”

1347“A woman or a man should develop this liberation of mind by equanimity. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.

1348“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body is all to be experienced here. It will not follow along.’ When the liberation of mind by equanimity has been developed in this way, it leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation.”

AN 11.16 same as MN 52, 11 doors to deathless

(5) “Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He considers this and understands it thus: ‘This liberation of the mind by loving-kindness is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

148“This, too, is one thing properly expounded by the Blessed One, [345] the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it … he attains the as-yet-unattained unsurpassed security from bondage.

DN

DN 13 Tevijja: teaches brahmins how to meet the god Brahma

‘Vasettha, a Tathagata arises in the world, an Arabant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed. He, having realised it by his own super-knowledge, proclaims this world with its devas, māras and Brahmas, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life. [250] A disciple goes forth, practises the moralities, attains the first jhāna (as Sutta 2, verses 43-75).

76.‘Then, with his heart filled with loving-kindness, he dwells suffusing one quarter,

(...STED 4bv..., with conch blower simile for each)

DN 17 Mahāsudassana: King does 4j then 4bv

‘Then King Mahāsudassana thought: “Of what kamma is it the fruit, of what kamma is it the result, that I am now so mighty and powerful?” [186] Then he thought: “It is the fruit, the result of three kinds of kamma: of giving, self-control, and abstinence.”486 ""

2.2.‘Then the King went to the great gabled chamber and, standing at the door, exclaimed: “May the thought of lust cease! May the thought of ill-will cease! May the thought of cruelty cease! Thus far and no further the thought of lust, of ill-will, of cruelty!”

2.3.‘Then the King went into the great gabled chamber, sat down cross-legged on the golden couch and, detached from all sense-desires, detached from unwholesome mental states, entered and remained in the first jhāna, which is with thinking and pondering, (... STED 4 jhānas ...)

2.4.‘Then the King, emerging from the great gabled chamber, went to the golden gabled chamber and, seated cross-legged on the silver couch, stayed pervading first one quarter, then the second, the third and the fourth quarter with a mind filled with loving-kindness. Thus he stayed, spreading the thought of loving-kindness above, below and across, everywhere, always with a mind filled with loving-kindness, abundant, magnified, unbounded, without hatred or ill-will. And he did likewise with compassion, sympathetic joy, and [187] equanimity. 487

DN 19 Buddha talks about past life as steward

‘“And so the Great Steward, at the end of the seven days, shaved off his hair and beard, donned yellow robes and went forth from the household life into homelessness. And with him went the seven anointed Khattiya kings, the seven wealthy and distinguished Brahmins with their seven hundred advanced pupils, his forty equal wives, several thousand Khattiyas, several thousand Brahmins, several thousand householders, even some harem-women.

“”And so, followed by this company, the Great Steward wandered through villages, towns and royal [250] cities. And whenever he came to a village or town, he was like a king to kings, like Brahma to the Brahmins, like a deity to householders. And in those days, whenever anyone sneezed or stumbled, they used to say: ‘Praise be to the Great Steward! Praise be to the Minister of Seven!’

59.‘“And the Great Steward dwelt suffusing one quarter with a mind filled with loving-kindness, then a second, then a third and a fourth quarter. He dwelt suffusing the whole world, up, down and across, everywhere, all around, with a mind filled with compassion,... with a mind filled with sympathetic joy,... with a mind filled with equanimity,... free from hatred and ill-will. And thus he taught his disciples the way to union with the Brahmā-world.

60.‘“And all those who had at that time been the Great Steward’s pupils and had fully mastered his teaching, were after death at the breaking-up of the body reborn in a happy sphere, in the Brahmā-world. And those who had not fully mastered his teaching were reborn either among the Paranimmita-Vasavatti devas, among the Nimmanarati devas, among the Tusita devas, among the Yama devas, [251] among the devas of the Thirty-Three Gods, or among the devas of the Four Great Kings. And the very lowest realm that any of them attained was that of the gandhabbas. Thus the going-forth of all those people was not fruitless or barren, but productive of fruit and profit.”

61.‘Do you remember this, Lord?’ ‘I do, Pañcasikha. At that time I was the Brahmin, the Great Steward, and I taught those disciples the path to union with the Brahmā-world.

…

‘However, Pañcasikha, that holy life does not lead to disenchantment, to dispassion, to cessation, to peace, to super-knowledge, to enlightenment, to Nibbana, but only to birth in the Brahmā-world, whereas my holy life leads unfailingly to disenchantment, to dispassion, to cessation, to peace, to super-knowledge, to enlightenment, to Nibbana. That is the Noble Eightfold Path, namely Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

62.‘And, Pañcasikha, those of my disciples who have fully mastered my teaching have by their own super-knowledge realised, [252] by the destruction of the corruptions in this very life, the uncorrupted freedom of heart and mind. And of those who have not fully mastered it, some by the destruction of the five lower fetters will be reborn spontaneously, attaining thence to Nibbana without returning to this world; some by the destruction of three fetters and the reduction of greed, hatred and delusion will become Once-Returners, who will return once more to this world before making an end of suffering; and some by the destruction of three fetters will become Stream-Winners, incapable of falling into states of woe, assured of enlightenment. Thus the going-forth of all these people was not fruitless or barren, but productive of fruit and profit.’

Thus the Lord spoke, and Pañcasikha of the gandhabbas was delighted and rejoiced at the Lord’s words. And, having saluted him, he passed him by on the right and vanished from the spot.

DN 25 ascetics practicing austerities

‘Well then, Lord, how does austerity attain its peak, penetrating to the pith? It would be good if the Blessed Lord were to cause my austerity to attain its peak, to penetrate to the pith.’

‘Nigrodha, take the case of a self-mortifier who observes the fourfold restraint. And what is this? Here, a self-mortifier does not harm a living being, does not cause a living being to be harmed, does not approve of such harming; [49] he does not take what is not given, or cause it to be taken, or approve of such taking; he does not tell a lie, or cause a lie to be told, or approve of such lying; he does not crave for sense-pleasures,766 "" cause others to do so, or approve of such craving. In this way, a self-mortifier observes the fourfold restraint. And through this restraint, through making this his austerity, he takes an upward course and does not fall back into lower things.

‘Then he finds a solitary lodging, at the root of a forest tree, in a mountain cave or gorge, a charnel-ground, a jungle-thicket, or in the open air on a heap of straw. Then, having eaten after his return from the alms-round, he sits down cross-legged, holding his body erect, having established mindfulness before him.767 "" Abandoning hankering for the world, he dwells with a mind freed from such hankering, and his mind is purified of it. Abandoning ill-will and hatred, he dwells with a mind freed from them, and by compassionate love for the welfare of all living beings, his mind is purified of them. Abandoning sloth-and-torpor, ... by the perception of light,768 "" mindful and clearly aware, his mind is purified of sloth-and-torpor. Abandoning worry-and-flurry, ... and with an inwardly calmed heart his mind769 "" is purified of worry-and-flurry. Abandoning doubt, he dwells with doubt left behind, without uncertainty as to what things are wholesome, his mind purified of doubt.

17.‘Having abandoned these five hindrances, and in order to weaken by insight the defilements770 "" of mind, he dwells, letting his mind, filled with loving-kindness, pervade one quarter, then a second, then a third, then a fourth. And so he continues to pervade the whole wide world, above, below, across and everywhere with a mind filled with loving-kindness, extensive, [50] developed,771 "" measureless, free from hatred and ill-will. And he dwells, letting his mind, filled with compassion, ... with sympathetic joy, ... with equanimity, pervade one quarter,... extensive, developed, measureless, free from hatred and ill-will. What do you think, Nigrodha? Is the higher austerity purified by these things, or not?’ ‘Certainly it is, Lord. It attains its peak there, penetrating to the pith.’ ‘No, Nigrodha, it does not attain its peak there. It has only penetrated to the inner bark.772 ""

18.‘Well then, Lord, how does austerity attain its peak, penetrating to the pith? It would be good if the Blessed Lord were to cause my austerity to attain its peak, to penetrate to the pith.’

‘Nigrodha, take the case of a self-mortifier who observes the fourfold restraint... (as verses 16-17), free from hatred and ill-will. He recalls various past lives ... There my name was so-and-so,... my caste was so-and-so...(as Sutta 1, verse 1.31). I experienced such-and-such pleasant and painful conditions ...Having passed from there, I arose there... [51] Thus he remembers various past lives, their conditions and details. What do you think, Nigrodha? Is the higher austerity purified by these things, or not?’ ‘Certainly it is, Lord. It attains its peak there, penetrating to the pith.’ ‘No, Nigrodha, it only reaches the fibres surrounding the pith.’773 ""

19.‘Well then, Lord, how does austerity reach its peak, penetrating to the pith? It would be good if the Blessed Lord were to cause my austerity to attain its peak, to penetrate to the pith.’

‘Well, Nigrodha, take the case of a self-mortifier who observes the fourfold restraint..., free from hatred and ill-will... Thus he [52] remembers various past lives, their conditions and details. And then, with the purified divine eye, he sees beings passing away and arising: base and noble, well favoured and ill-favoured, to happy and unhappy destinations as kamma directs them. What do you think, Nigrodha? Is the higher austerity purified by these things, or not?’ ‘Certainly it is, Lord. It attains its peak there, penetrating to the pith.’774 ""

‘So indeed it is, Nigrodha, that austerity is so purified as to reach its peak and penetrate to the pith. And so, Nigrodha, when you ask: “What, Lord, is this doctrine in which the Blessed Lord trains his disciples, and which those disciples whom he has so trained as to benefit from it recognise as their principal support, and the perfection of the holy life?” I say that it is by something more far-reaching and excellent that I train them, through which they...recognise as their principal support, and the perfection of the holy life.’

At this the wanderers made a great commotion and noise, exclaiming: ‘We and our teacher are ruined! We know of nothing higher or more far-reaching than our teaching!’ [53]

DN 26 gradual training with 4bv following 4j

‘Monks, be islands unto yourselves, be a refuge unto yourselves with no other refuge. Let the Dhamma be your island, let the Dhamma be your refuge with no other refuge. And how does a monk dwell as an island unto himself...? Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world, he abides contemplating feelings as feelings, ... he abides contemplating mind as mind, ... he abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.

28.‘Keep to your own preserves, monks, to your ancestral haunts. If you do so, your life-span will increase, your beauty will increase, your happiness will increase, your wealth will increase, your power will increase.

‘And what is length of life for a monk? Here, a monk develops the road to power which is concentration of intention accompanied by effort of will, the road to power which is concentration of energy..., the road to power which is concentration of consciousness..., the road to power which is concentration of investigation accompanied by effort of will.805 "" By frequently practising these four roads to power he can, if he wishes, live for a full century,806 "" or the remaining part of a century. That is what I call length of life for a monk.

‘And what is beauty for a monk? Here, a monk practises right conduct, is restrained according to the discipline, [78] is perfect in behaviour and habits, sees danger in the slightest fault, and trains in the rules of training he has undertaken. That is beauty for a monk.

‘And what is happiness for a monk? Here, a monk, detached from sense-desires ... enters the first jhāna, ... (as Sutta 22, verse 21), the second, third, fourth jhāna, ... purified by equanimity and mindfulness. That is happiness for a monk.

‘And what is wealth for a monk? Here, a monk, with his heart filled with loving-kindness, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across — everywhere, always with a mind filled with loving-kindness, abundant, unbounded, without hate or ill-will. Then, with his heart filled with compassion,... with his heart filled with sympathetic joy, ... with his heart filled with equanimity,... he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a mind filled with equanimity, abundant, unbounded, without hate or ill-will.807 "" That is wealth for a monk.

‘And what is power for a monk? Here, a monk, by the destruction of the corruptions., enters into and abides in that corruptionless liberation of heart and liberation by wisdom which he has attained, in this very life, by his own super-knowledge and realisation. That is power for a monk.

‘Monks, I do not consider any power808 "" so hard to conquer as the power of Māra. [79] It is just by this building-up of wholesome states that this merit increases.’809 ""

Thus the Lord spoke, and the monks were delighted and rejoiced at his words.

DN 33 abhidhamma style definitions, 4 appamañña

DN 3, 10. saṅgītisuttaṃ, catukkaṃ (DN 33.7), para. 11 ⇒
3.8. “catasso appamaññā. idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. tathā dutiyaṃ. tathā tatiyaṃ. tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. karuṇāsahagatena cetasā . pe . muditāsahagatena cetasā . pe . upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. tathā dutiyaṃ. tathā tatiyaṃ. tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	(6) ‘Four boundless states. Here, a monk, with a heart filled with loving-kindness, pervades first one quarter, then the second, the third and the fourth. Thus he stays, [224] spreading the thought of loving-kindness above, below and across, everywhere, always with a heart filled with loving-kindness, abundant, magnified, unbounded, without hatred or ill-will. And likewise with compassion, sympathetic joy, and equanimity.

KN

MN

MN 7 cloth simile, gradual training 4bv follows samadhi

“He considers thus: ‘I am possessed of unwavering confidence in the Dhamma,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated. [38]

10.“He considers thus: ‘I am possessed of unwavering confidence in the Sangha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.

11.“He considers thus: ‘[The imperfections of the mind] have in part been given up, expelled, released, abandoned, and relinquished by me,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.

12.“Bhikkhus, if a bhikkhu of such virtue, such a state [of concentration], and such wisdom93 "" eats almsfood consisting of choice hill rice along with various sauces and curries, even that will be no obstacle for him.94 "" Just as a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace, so too, if a bhikkhu of such virtue…eats almsfood…that will be no obstacle for him.

13.“He abides pervading one quarter with a mind imbued with loving-kindness,95 "" likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

14–16.“He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

17.“He understands thus: ‘There is this, there is the inferior, there is the superior, and beyond there is an escape from this whole field of perception.’96 ""

18.“When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ [39] Bhikkhus, this bhikkhu is called one bathed with the inner bathing.”97

MN 40 naked ascetic, gradual training, 4bv follows samadhi

“If through mere nakedness a naked ascetic who was covetous abandoned covetousness…If through mere dust and dirt…If through mere ritualistic bathing…If through mere dwelling at the root of a tree…If through mere dwelling in the open air…If through mere continuous standing…If through mere taking of food at stated intervals…If through mere recitation of incantations…If through mere wearing of the hair matted…[283]…and that is why I do not say that the recluse’s status comes about in a matted-hair ascetic through the mere wearing of the hair matted.

7.“How, bhikkhus, does a bhikkhu practise the way proper to the recluse? When any bhikkhu who was covetous has abandoned covetousness, who had a mind of ill will has abandoned ill will, who was angry has abandoned anger, who was resentful has abandoned resentment, who was contemptuous has abandoned contempt, who was insolent has abandoned insolence, who was envious has abandoned envy, who was avaricious has abandoned avarice, who was fraudulent has abandoned fraud, who was deceitful has abandoned deceit, who had evil wishes has abandoned evil wishes, who had wrong view has abandoned wrong view, then he practises the way proper to the recluse, I say, because of his abandoning these stains for the recluse, these faults for the recluse, these dregs for the recluse, which are grounds for rebirth in a state of deprivation and whose results are to be experienced in an unhappy destination.

8.“He sees himself purified of all these evil unwholesome states, he sees himself liberated from them. When he sees this, gladness is born in him. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.

9.“He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

10-12.“He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity…abundant, exalted, immeasurable, without hostility and without ill will.

13.“Suppose there were a pond with clear, agreeable cool water, transparent, with smooth banks, delightful. [284] If a man, scorched and exhausted by hot weather, weary, parched, and thirsty, came from the east or from the west or from the north or from the south or from where you will, having come upon the pond he would quench his thirst and his hot-weather fever. So too, bhikkhus, if anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace he practises the way proper to the recluse, I say. And if anyone from a clan of brahmins goes forth…If anyone from a clan of merchants goes forth…If anyone from a clan of workers goes forth…If anyone from any clan goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace he practises the way proper to the recluse, I say.

14.“Bhikkhus, if anyone from a clan of nobles goes forth from the home life into homelessness, and by realising for himself with direct knowledge here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, then he is already a recluse because of the destruction of the taints.424 "" And if anyone from a clan of brahmins goes forth…If anyone from a clan of merchants goes forth…If anyone from a clan of workers goes forth…If anyone from any clan goes forth from the home life into homelessness, and by realising for himself with direct knowledge here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, then he is already a recluse because of the destruction of the taints.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

MN 43 4bv defined as appamāṇā cetovimutti

“Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind: are these states different in meaning and different in name, or are they one in meaning and different only in name?”

“Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind: there is a way in which these states are different in meaning and different in name, and there is a way in which they are one in meaning and different only in name.

31.“What, friend, is the way in which these states are different in meaning and different in name? Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He abides pervading one quarter with a mind imbued with compassion…He abides pervading one quarter with a mind imbued with altruistic joy…He abides pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This is called the immeasurable deliverance of mind.

MN 50 Māra harrassses a previous Buddha

“Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’ Then, when the Māra Dūsī had taken possession of the brahmin householders, they abused, reviled, scolded, and harassed the virtuous bhikkhus of good character thus:523 "" ‘These bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet,524 "" claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.525 "" Just as an owl on a branch waiting meditate, and mismeditate.525 "" Just as an owl on a branch waiting for a mouse meditates, premeditates, out-meditates, and mismeditates, or just as a jackal on a river-bank waiting for fish meditates, premeditates, out-meditates, and mismeditates, or just as a cat, waiting for a mouse by an alley or drain or rubbish bin, meditates, premeditates, out-meditates, and mismeditates, or just as a donkey unladen, standing by a door-post or a dustbin or a drain, meditates, premeditates, out-meditates, and mismeditates, so too, these bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet, claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.’ Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a state of deprivation, in an unhappy destination, in perdition, even in hell. [335]

14.“Then the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus: ‘Bhikkhus, the Māra Dūsī has taken possession of the brahmin householders, telling them: “Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their mind whereby the Māra Dūsī may find an opportunity.” Come, bhikkhus, abide pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to yourselves, abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. Abide pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity… abundant, exalted, immeasurable, without hostility and without ill will.’526 ""

15.“So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided pervading one quarter with a mind imbued with loving-kindness…with a mind imbued with compassion…with a mind imbued with appreciative joy…with a mind imbued with equanimity…without hostility and without ill will.

16.“Then, Evil One, the Māra Dūsī considered thus: ‘Though I do as I am doing, still I do not know the coming or the going of these virtuous bhikkhus of good character. Let me now take possession of the brahmin householders, telling them: “Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; [336] then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.”’527

MN 52 4bv are part of 11 doors to deathless

7.“Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…He considers this and understands it thus: ‘This fourth jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.

8.“Again, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He considers this and understands it thus: ‘This deliverance of mind through loving-kindness is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.

9.“Again, a bhikkhu abides pervading one quarter with a mind imbued with compassion…without ill will. He considers this and understands it thus: ‘This deliverance of mind through compassion is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

MN 55 eating meat and 4bv

.“Jīvaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected [that the living being has been slaughtered for oneself]. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]. I say that meat may be eaten in these three instances.574 ""

6.“Here, Jīvaka, some bhikkhu lives in dependence upon a certain village or town. He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. Then a householder or a householder’s son comes to him and invites him for the next day’s meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder’s son and sits down on a seat made ready. Then the householder or householder’s son serves him with good almsfood. He does not think: ‘How good that the householder or householder’s son serves me with good almsfood! If only a householder or householder’s son might serve me with such good almsfood in the future!’ He does not think thus. He eats that almsfood without being tied to it, infatuated with it, and utterly committed to it, seeing the danger in it and understanding the escape from it. What do you think, Jīvaka? Would that bhikkhu on such an occasion choose for his own affliction, or for another’s affliction, or for the affliction of both?”—“No, venerable sir.”—“Does not that bhikkhu sustain himself with blameless food on that occasion?”

7.“Yes, venerable sir. I have heard this, venerable sir: ‘Brahmā abides in loving-kindness.’ Venerable sir, the Blessed One is my visible witness to that; for the Blessed One abides in loving-kindness.”

“Jīvaka, any lust, [370] any hate, any delusion whereby ill will might arise have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising.575 "" If what you said referred to that, then I allow it to you.”

“Venerable sir, what I said referred to precisely that.”

8-10.“Here, Jīvaka, a bhikkhu lives in dependence upon a certain village or town. He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. Then a householder or a householder’s son comes to him and invites him for the next day’s meal. The bhikkhu accepts, if he likes…What do you think, Jīvaka? Would that bhikkhu on such an occasion choose for his own affliction, or for another’s affliction, or for the affliction of both?”—“No, venerable sir.”—“Does not that bhikkhu sustain himself with blameless food on that occasion?”

11.“Yes, venerable sir. I have heard this, venerable sir: ‘Brahmā abides in equanimity.’ Venerable sir, the Blessed One is my visible witness to that; for the Blessed One abides in equanimity.”

“Jīvaka, any lust, any hate, any delusion whereby cruelty or discontent or aversion might arise have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising.576 "" If what you said referred to that, then I allow it to you.” [371]

“Venerable sir, what I said referred to precisely that.”

12.“If anyone slaughters a living being for the Tathāgata or his disciple, he lays up much demerit in five instances. When he says: ‘Go and fetch that living being,’ this is the first instance in which he lays up much demerit. When that living being experiences pain and grief on being led along with a neck-halter, this is the second instance in which he lays up much demerit. When he says: ‘Go and slaughter that living being,’ this is the third instance in which he lays up much demerit. When that living being experiences pain and grief on being slaughtered, this is the fourth instance in which he lays up much demerit. When he provides the Tathāgata or his disciple with food that is not permissible, this is the fifth instance in which he lays up much demerit. Anyone who slaughters a living being for the Tathāgata or his disciple lays up much demerit in these five instances.”

13.When this was said, Jīvaka Komārabhacca said to the Blessed One: “It is wonderful, venerable sir, it is marvellous! The bhikkhus sustain themselves with permissible food. The bhikkhus sustain themselves with blameless food. Magnificent, venerable sir! Magnificent, venerable sir!…From today let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”577

MN 83 King Makhādeva

5.“Then, after giving the boon of a village to his barber and after carefully instructing the prince, his eldest son, in kingship, in the Makhādeva Mango Grove he shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness.

“He abided pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abided pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

“He abided pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abided pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

6.“For eighty-four thousand years King Makhādeva played childish games; for eighty-four thousand years he acted as viceregent; for eighty-four thousand years he governed the kingdom; for eighty-four thousand years he led the holy life in this Makhādeva Mango Grove after shaving off his hair and beard, putting on the yellow robe, and going forth from the home life into homelessness. By developing the four divine abodes, on the dissolution of the body, after death, he passed on to the Brahma-world.

MN 97 Sariputta teaches dying man way to Brahma world

Then the thought occurred to Ven. Sariputta, "These brahmans are set on the Brahma world. What if I were to teach Dhanañjanin the brahman the path to union with the Brahmas?"

[So he said:] "Dhanañjanin, I will teach you the path to union with the Brahmas. Listen and pay careful attention to that. I will speak."

"As you say, master," Dhanañjanin the brahman responded to Ven. Sariputta.

Ven. Sariputta said: "And what is the path to union with the Brahmas? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassion ... appreciation ... equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. This, Dhanañjanin, is the path to union with the Brahmas."

In that case, Master Sariputta, pay homage to the Blessed One's feet with your head in my name and say 'Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet.'

So Ven. Sariputta — when there was still more to be done, having established Dhanañjanin the brahman in the inferior[4] Brahma world — got up from his seat and left. Then, not long after Ven. Sariputta's departure, Dhanañjanin the brahman died and reappeared in the Brahma world.

And the Blessed One said to the monks, "Monks, Sariputta — when there was still more to be done, having established Dhanañjanin the brahman in the inferior Brahma world — has gotten up from his seat and left."

Then Ven. Sariputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet."

But why, Sariputta — when there was still more to be done, having established Dhanañjanin the brahman in the inferior Brahma world — did you get up from your seat and leave?

The thought occurred to me, lord, 'These brahmans are set on the Brahma worlds. What if I were to teach Dhanañjanin the brahman the path to union with the Brahmas?'

Sariputta, Dhanañjanin the brahman has died and reappeared in the Brahma world.

MN 99 way to brahma world

“Master Gotama, I have heard that the recluse Gotama teaches the path to the company of Brahmā. It would be good if Master Gotama would teach me the path to the company of Brahmā.”

“Then, student, listen and attend closely to what I shall say.”

“Yes, sir,” he replied. The Blessed One said this:

24.“What, student, is the path to the company of Brahmā? Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, and without ill will. When the deliverance of mind by loving-kindness is developed in this way, no limiting action remains there, none persists there. Just as a vigorous trumpeter could make himself heard without difficulty in the four quarters, so too, when the deliverance of mind by loving-kindness is developed in this way, no limiting action remains there, none persists there.915 "" This is the path to the company of Brahmā.

25–27.“Again, a bhikkhu abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, [208] immeasurable, without hostility, and without ill will. When the deliverance of mind by equanimity is developed in this way, no limiting action remains there, none persists there. Just as a vigorous trumpeter could make himself heard without difficulty in the four quarters, so too, when the deliverance of mind by equanimity is developed in this way, no limiting action remains there, none persists there. This too is the path to the company of Brahmā.”

MN 127 Anuruddha explains difference between immeasurable and exalted

“Venerable sir, I think thus: the immeasurable deliverance of mind and the exalted deliverance of mind—these states are one in meaning and different only in name.”

6.“Householder, the immeasurable deliverance of mind and the exalted deliverance of mind—these states are different in meaning and different in name. And it should be understood as follows how these states are different in meaning and different in name.



♦ “katamā ca, gahapati, appamāṇā cetovimutti? idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. karuṇāsahagatena cetasā... muditāsahagatena cetasā... upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. ayaṃ vuccati, gahapati, appamāṇā cetovimutti.	7.“What, householder, is the immeasurable deliverance of mind? Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He abides pervading one quarter with a mind imbued with compassion…He abides pervading one quarter with a mind imbued with altruistic joy…He abides pervading one quarter with a mind imbued with equanimity…abundant, exalted, immeasurable, without hostility and without ill will. This is called the immeasurable deliverance of mind.

♦ 231. “katamā ca, gahapati, mahaggatā cetovimutti? idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. ayaṃ vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. ayampi VAR vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. ayampi vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. ayampi vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. ayampi vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. ayampi vuccati, gahapati, mahaggatā cetovimutti. idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. ayampi vuccati, gahapati, mahaggatā cetovimutti. iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.	8.“And what, householder, is the exalted deliverance of mind? Here a bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted: this is called the exalted deliverance of mind.1181 "" Here a bhikkhu abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted: this too is called the exalted deliverance of mind. Here a bhikkhu abides resolved upon an area the size of one village, pervading it as exalted…[147]…an area the size of two or three villages…an area the size of one major kingdom… an area the size of two or three major kingdoms…an area the size of the earth bounded by the ocean, pervading it as exalted: this too is called the exalted deliverance of mind. It is in this way, householder, that it can be understood how these states are different in meaning and different in name.

SN

SN 41.7 4bv is one of several types of ceto vimutti


♦ “katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ VAR. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena VAR pharitvā viharati. karuṇāsahagatena cetasā ... pe ... muditāsahagatena cetasā ... pe ... upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. ayaṃ vuccati, bhante, appamāṇā cetovimutti.	"And what is the line of reasoning by which they are different in meaning and different in name? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassion... appreciation... equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. This is called the immeasurable awareness-release.

♦ “katamā ca, bhante, ākiñcaññā cetovimutti? idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.	"And what is the nothingness awareness-release? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' enters & remains in the dimension of nothingness. This is called the nothingness awareness-release.

♦ “katamā ca, bhante, suññatā cetovimutti? idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati — ‘suññamidaṃ attena vā attaniyena vā’ti. ayaṃ vuccati, bhante, suññatā cetovimutti.	"And what is the emptiness awareness-release? There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.'[1] This is called the emptiness awareness-release.

♦ “katamā ca, bhante, animittā cetovimutti? idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. ayaṃ vuccati, bhante, animittā cetovimutti. ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.	"And what is the themeless awareness-release? There is the case where a monk, not attending to any theme[2] enters & remains in the themeless concentration of awareness.[3] This is called the themeless awareness-release.

SN 42.8 after 5niv abandoned, 4bv 4cv with conch blowing simile


“sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.
seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.346

SN 42.13 4bv and dhamma-samādhi, citta-samādhiṃ


♦ “atthi, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. katamo ca, gāmaṇi, dhammasamādhi? idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.	59“There is, headman, concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon this state of perplexity.363 "" And what, headman, is concentration of the Dhamma?
	(i)
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ VAR na kiñci VAR byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha VAR kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti VAR. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
	60“Herein, headman, having abandoned the destruction of life, the noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. [351] Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
	61“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti VAR. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
	62“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered ... no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible 364 "" that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw:365 "" since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
	63“This, headman, is concentration of the Dhamma. [352] If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati ... pe ... muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati ... pe ....	(ii)

♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.	64“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … without ill will.

♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.	65“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.	66“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
	(iii)
♦ “sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. so iti paṭisañcikkhati — ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi — karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. tassa pāmojjaṃ jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ vedayati. sukhino cittaṃ samādhiyati. ayaṃ kho, gāmaṇi, dhammasamādhi. tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī”ti.
	67“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … [353] without ill will.
♦ evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca — “abhikkantaṃ, bhante, abhikkantaṃ, bhante ... pe ... ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. terasamaṃ.
	68“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

	69“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
	(iv)

	70“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … [354] … without ill will.

	71“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act ... By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

	72“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
	V
	(i)

	73“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … [355] … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

	74“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
	(ii)–(iv)

	75“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity … [356] … without ill will.

	76“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

	77“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … [357] … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

	78“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act, when one mutilates or makes others mutilate … [358] … By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

	79“This, headman, is concentration based upon the Dhamma. If you were to obtain concentration of mind in that, then you might abandon that state of perplexity.”

	80When this was said, Pāṭaliya the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

SN 46.54 4bv associated with formless attainments

See the full sutta translation in a different article.

The standard STED 4bv formula is also taught by outsider traditions, so they ask the Buddha how is his 4bv different?

He then ties it in to 7sb (awakening factors) and formless attainments.

A-byāpāda-saṅkappo, Non-ill-will-resolve

may these beings live happily

AN 10.176, AN 10.211, AN 10.217, MN 41, MN 42, MN 114


“abyāpannacitto hoti appaduṭṭhamanasaṅkappo —	“He is of good will and his intentions are free of hate thus:
‘ime sattā averā hontu abyāpajjā,	‘May these beings live happily,
anīghā sukhī attānaṃ pariharantū’ti.	free from enmity, affliction, and anxiety!’

4bv close derivatives

MN 21 simile of saw, metta directed toward peson, then direction


“evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ — ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. evañhi vo, bhikkhave, sikkhitabbaṃ.	"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to a catskin bag — abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.

♦ 232. “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ — ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. evañhi vo, bhikkhave, sikkhitabbaṃ.	"Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.

Misc.

AN 11.15 eleven benefits of metta

135“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eleven benefits are to be expected. What eleven?

136(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; (8) one’s mind quickly becomes concentrated; (9) one’s facial complexion is serene; (10) one dies unconfused; and (11) if one does not penetrate further, one fares on to the brahmā world.2223""

see tped entry for sabbattataya for Analayo’s choice of translation

frankk · November 14, 2017, 4:22pm

Ven. Jiv., Sri Lankan Bhikkhu chanting the metta portion of 4bv in pali.

This is an excerpt from AN 11.16, so he’s chanting it in the context of the entire sutta.

When I chant the 4bv, I chant it much differently, with moderate to long pauses between even single words, as I’m doing the practice of 4bv as I’m reciting the instructions. There’s no “right” way to do it, it’s what words move and inspire you let you decide how long you spend in each phrase or word. For example, a 3 minute taiji quan routine, I usually stretch it out into 30 minutes. Similarly, I might chant 4bv once straight through in a couple of minutes, and then go through again at my own pace, taking as long as I feel like, doing a solo improvisation moving between jhanas, and tuning in to the different nuances of each of the 4bv.

Ven. Jiv’s sample above is an excellent pronunciation guide.

frankk · November 14, 2017, 4:30pm

The first post in this thread is my ongoing notes on 4bv, so from time to time I might update it. This version above should have every single reference to the 4bv reference that is explicitly contains that entire formula. (using DPR searching or “ekam disam pharitva”)

It doesn’t yet contain all the references to 4bv , for example AN 8.63, which references the names the 4 invidual bv without calling out the instructions for each.

The section on abyapada/metta is also very incomplete. Doing DPR search for “metta” might be long and tedious, so any suggestions for better search phrases would be appreciated.

Gabriel · November 14, 2017, 9:32pm

Great that you did all that work!
Would you share with us your main insights from this very detailed treatment? How has it changed your view on the 4bv?

Linda · November 14, 2017, 10:33pm

Thanks so much for taking the time to shre all of this @frankk. Much appreciated

frankk · November 15, 2017, 12:34pm

It’s still an ongoing research, with many minor unsolved mysteries. I haven’t discovered anything yet that has caused any major change in understanding, but there are a few suttas that kind of stood out.

AN 10.219 which talks about kamma, rebirth. What’s really puzzling about it is it seems to be saying one can not attain liberation from rebirth until the effects from all the kamma one has previously done in all lives has been experienced. B.Bodhi has a number of footnotes from cmy, that don’t really add any clarity for me. In Thanissaro’s translation, he just has a footnote that says the old PTS translator thinks this sutta was patched together. Thanissaro seems to be implying this sutta is unreliable. I’d like to hear Bhante @Sujato and @Brahmali 's take on the EBT-ness and their interpretation of what the sutta is trying to say.

SN 46.54 is a really interesting sutta. Usually the non-buddhist brahmans are shown as having lost the original 4bv teachings from brahmans of past ages who could attain rebirth and meet brahma, and the buddha has to reintroduce to them what they lost. In this sutta, perhaps its late in Buddha’s career and some of the brahmans had regained the practice of 4bv, they ask the Buddha how his version of 4bv is better than the one they’re doing. The Buddha answers by teaching it in a way that incorporates 7sb (awakening factors) and arupa samadhis. By far most of the references to 4bv in EBT is just that formula, with no additional explanation, implying IMO the Buddha has said what he needed to say and doesn’t need to add any more.

In another thread, Gabriel made some interesting assertions/interpretations which I generally agree with, but found at least one exception, MN 21 'simile of the saw sutta" which pervades metta similar to 4bv formula, but seems to be directed at a general audience and not just masters of 4j. In other words, not just a preliminary attitude of non-illwill.

I have a lot more to say about whether the 4bv instructions are directed to beginners, or advanced, or people of all ages, some other time.

BTW yesterday I found a reference to appamana applying to samadhi in general, AN 5.27,

AN 5.27 samādhi-suttaṃ
AN 5.27 Concentration-discourse

“samādhiṃ, bhikkhave, bhāvetha ap-pamāṇaṃ
"concentration, *********, (you should)-develop (is) measure-less
nipakā patissatā.
[as you’re being] intelligent [and] mindful.

samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ
{when} concentration, *********, (you) develop (is) measure-less
nipakānaṃ patissatānaṃ
[as you’re being] intelligent [and] mindful,
pañca ñāṇāni paccattaññeva uppajjanti.
five knowledges that-are-personally-yours arise.

the 5 knowledges most of them seem to imply master of 4th jhana and perhaps some supernormal powers as well.

That’s why I didn’t like applying the arguably more EBT designation of “appamana ceto vimutti” to the 4bv instructions. I believe the 4bv is suitable for all ages and skill level. appamana on its own, and ceto vimutti on its own, are ambiguous terms to apply to highly attained states. I would only apply that label to 4bv being practiced by such an adept. But that’s my opinion, I haven’t read all the sutta references carefully enough times to say for sure.

Linda · November 15, 2017, 7:11pm

@frankk
Ven Anālayo discucsses AN 10.219 in one of his on-line courses on the MĀ. He concluded, based on a study of the Chinese parallel that the AN version has a textual error and that the first sentence is incorrect in its wording.

I just had a quick look at my notes and I think the disucssion is lecture 9 of his 2011 course ‘Purification, Ethics & Karma in Early Buddhist Discourse’:

Gabriel · November 15, 2017, 7:38pm

Hm, AN 10.219 is really peculiar. Also what are the supposedly ten things there (for it being in book 10)? The kamma that has to be experienced sounds a bit Nigantha-like. On the other hand we have suttas that talk about hell and that one stays there until the bad kamma is exhausted. So maybe both stem in a similar (weird) logic.

SarathW1 · November 15, 2017, 9:13pm

I can recall there is a Sutta which reject this notion. Just imagine how long our existence is. It will take another eon to experience it again.
When a person becomes a Sotapanna his liberation is guaranteed within seven lives.

Sujith · November 16, 2017, 1:41am

It is from SN 56.49

So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been utterly destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’

AN 10.219 seems to indicate that the results of kamma will be experienced one way or other. Like in the case of Moggallana, who had a violent death, even though he was an Arahant. His act of killing his parents caught up with him.

But the sutta does seem a bit unwieldy.

frankk · November 16, 2017, 5:00pm

(on the topic of how the times add up to 10 things)
In B.Bodhi’s translation, you have to read 2 or 3 suttas before AN 10.219, they’re all connected and variations on a theme. The latter items in the 10 would be the 4bv substituted for whatever was in AN 10.218, 217, as I recall. B.Bodhi’s footnotes give the relevant commentary passage explanations. Something weird like a non-returner would escape from kamma ripening that one in the desire realms would have to experience, or something like that.

Brahmali · November 17, 2017, 11:54am

I can only second what @Linda has already stated. I think Ven. Analayo article shows with a fair degree of certainty that this sutta has been corrupted. His discussion of this issue is found in his book Madhyama-āgama Studies.

EBT 4bv, brahma vihāra, appamāna ceto vimutti, metta

Table of Contents

4 Brahma vihāra

(STED 4bv) Brahma vihāra

1. Mettā

2. Karuṇā

3. Muditā

4. Upekkhā

detail on key words in formula

a-byāpajjena, non-ill-will

mahag-gatena, exalted

appamāṇena, immmeasurable

Sabbat-tatāya, all-places, not “to all [beings] as oneself”

Ven. Sujato

Ven. Brahmali

Ven. Anālayo

Bhikkhu Bodhi

Nomenclature, why 4bv instead of ceto vimutti or appamāna

ceto vimutti, mind lberation

appamāṇena, immmeasurable

4bv, 4 brahma vihāra

conclusion, 4bv wins over 4acv

AN

AN 3.63 Buddha does 4bv in all 4 postures

SN 3.66 famous Kālāma (kesamutti) sutta

won 4 assurances

AN 3.67 Sāḷha sutta, similar to kalama

using 4bv to attain arahantship

AN 4.125 leading to rebirth in brahma realms

AN 4.126 combining 11 contemplations with nonreturn brahma realm

AN 4.190 doing 4bv is attaining the state of a brahma

(state of deva = STED 4 jhānas)

state of brahma

imperturbable = doing 4 arupa samadhis

noble attainemnt= realizing 4NT

AN 5.192 teaches brahman 5 ancient lost distinctions

AN 9.18 eight uposatha sila + metta (but not other 3)

AN 10.219 kamma, rebirth, mind, The Deed-Born Body

AN 11.16 same as MN 52, 11 doors to deathless

DN

DN 13 Tevijja: teaches brahmins how to meet the god Brahma

DN 17 Mahāsudassana: King does 4j then 4bv

DN 19 Buddha talks about past life as steward

DN 25 ascetics practicing austerities

DN 26 gradual training with 4bv following 4j

DN 33 abhidhamma style definitions, 4 appamañña

KN

MN

MN 7 cloth simile, gradual training 4bv follows samadhi

MN 40 naked ascetic, gradual training, 4bv follows samadhi

MN 43 4bv defined as appamāṇā cetovimutti

MN 50 Māra harrassses a previous Buddha

MN 52 4bv are part of 11 doors to deathless

MN 55 eating meat and 4bv

MN 83 King Makhādeva

MN 97 Sariputta teaches dying man way to Brahma world

MN 99 way to brahma world

MN 127 Anuruddha explains difference between immeasurable and exalted

SN

SN 41.7 4bv is one of several types of ceto vimutti

SN 42.8 after 5niv abandoned, 4bv 4cv with conch blowing simile

SN 42.13 4bv and dhamma-samādhi, citta-samādhiṃ

SN 46.54 4bv associated with formless attainments

A-byāpāda-saṅkappo, Non-ill-will-resolve

may these beings live happily

AN 10.176, AN 10.211, AN 10.217, MN 41, MN 42, MN 114

4bv close derivatives

MN 21 simile of saw, metta directed toward peson, then direction

Misc.

AN 11.15 eleven benefits of metta

see tped entry for sabbattataya for Analayo’s choice of translation