Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:
At one time, the Blessed One was dwelling at Sāketa in the Deer Park at the |Añjana Grove::black wood, dark forest [añjanavana]|. Then the wanderer |Kuṇḍaliya::name of a wanderer; lit. with earring [kuṇḍaliya]| approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. Seated to one side, the wanderer Kuṇḍaliya said to the Blessed One:
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti—ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?
“Sir Gotama, I am one who depends on monastic parks and who frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and brahmins engaged in discussion, speaking of the benefits of |freeing others from their faulty views::defending their own theses [itivādappamokkha]| in debate and the benefits of |criticism::conflict, debate [upārambha]|. But for what purpose does Sir Gotama dwell?”
“Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti.
“Kuṇḍaliya, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| dwells for the purpose of [experiencing] the fruit of |true knowledge and liberation::emancipation through wisdom [vijjāvimutti]|.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti?
“What things, sir Gotama, when cultivated and practiced often, bring true knowledge and liberation to fulfillment?”
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
“The seven factors of awakening, Kuṇḍaliya, when cultivated and practiced often, bring true knowledge and liberation to fulfillment.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?
“And what things, sir Gotama, when cultivated and practiced often, bring the seven factors of awakening to fulfillment?”
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.
“The |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, Kuṇḍaliya, when cultivated and practiced often, bring the seven factors of awakening to fulfillment.”
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?
“And what things, sir Gotama, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment?”
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.
“The three kinds of good conducts, Kuṇḍaliya, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?
“And what things, sir Gotama, when cultivated and practiced often, bring the three kinds of good conducts to fulfillment?”
“Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.
“|Sense restraint::guarding the sense faculties [indriyasaṁvara]|, Kuṇḍaliya, when cultivated and practiced often, brings the three kinds of good conducts to fulfillment.
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
And how, Kuṇḍaliya, when sense restraint is cultivated and practiced often, does it bring the three kinds of good conduct to fulfillment? Here, Kuṇḍaliya, having seen an |agreeable::pleasant, likable [manāpa]| form with the eye, a bhikkhu does not crave it, does not get giddy over it, nor generate |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for it. His body is steady, and his mind is steady—inwardly |well established::well settled [susaṇṭhita]| and well liberated. But having seen a |disagreeable::unpleasant [amanāpa]| form with the eye, he is not |troubled::disturbed, upset [maṅku]| by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated.
Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
And further, Kuṇḍaliya, having heard an [agreeable] sound with the ear, a bhikkhu does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having heard a disagreeable sound with the ear, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having smelled an [agreeable] odor with the nose, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having smelled a disagreeable odor with the nose, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having tasted an [agreeable] flavor with the tongue, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having tasted a disagreeable flavor with the ear, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having touched an [agreeable] tangible object with the body, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having touched a disagreeable tangible object with the body, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having cognized an agreeable mental object with the mind, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having cognized a disagreeable mental object with the mind, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated.
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.
When, Kuṇḍaliya, after he has seen a form with the eye—whether agreeable or disagreeable—a bhikkhu’s body is steady and his mind is steady, inwardly well established and well liberated; when, after he has heard a sound with the ear—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has smelled an odor with the nose—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has tasted a flavor with the tongue—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has touched a tangible object with the body—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has cognized a mental object with the mind—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated: It is in this way, Kuṇḍaliya, that sense restraint, when cultivated and practiced often, brings the three kinds of good conducts to fulfillment.
Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
And how, Kuṇḍaliya, when the three kinds of good conduct are cultivated and practiced often, do they bring the four establishments of mindfulness to fulfillment? Here, Kuṇḍaliya, a bhikkhu abandons |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]| and cultivates |good bodily conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|; he abandons |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]| and cultivates |good verbal conduct::speaking at proper time, being truthful, gentle, beneficial and speaking with a mind of loving-kindness [vacīsucarita]|; he abandons |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]| and cultivates |good mental conduct::thoughts of generosity, letting go, thoughts of non-ill will, benevolence, thoughts of non-harm, compassion [manosucarita]|. It is in this way, Kuṇḍaliya, the three kinds of good conducts, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment.
Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.
And how, Kuṇḍaliya, when the four establishments of mindfulness are cultivated and practiced often, do they bring the seven factors of awakening to fulfillment? Here, Kuṇḍaliya, a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mind::the faculty of thought and intention, often restless or wandering [citta]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. It is in this way, Kuṇḍaliya, that the four establishments of mindfulness, when cultivated and practiced often, bring the seven factors of awakening to fulfillment.
Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
And how, Kuṇḍaliya, when the seven factors of awakening are cultivated and practiced often, do they bring true knowledge and liberation to fulfillment? Here, Kuṇḍaliya, a bhikkhu cultivates the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|. He cultivates the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. It is in this way, Kuṇḍaliya, that the seven factors of awakening, when cultivated and practiced often, bring true knowledge and liberation to fulfillment.”
Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”
At one time, the Blessed One was dwelling at Sāketa in the Deer Park at the |Añjana Grove::black wood, dark forest [añjanavana]|. Then the wanderer |Kuṇḍaliya::name of a wanderer; lit. with earring [kuṇḍaliya]| approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. Seated to one side, the wanderer Kuṇḍaliya said to the Blessed One:
“Sir Gotama, I am one who depends on monastic parks and who frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and brahmins engaged in discussion, speaking of the benefits of |freeing others from their faulty views::defending their own theses [itivādappamokkha]| in debate and the benefits of |criticism::conflict, debate [upārambha]|. But for what purpose does Sir Gotama dwell?”
“Kuṇḍaliya, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| dwells for the purpose of [experiencing] the fruit of |true knowledge and liberation::emancipation through wisdom [vijjāvimutti]|.”
“What things, sir Gotama, when cultivated and practiced often, bring true knowledge and liberation to fulfillment?”
“The seven factors of awakening, Kuṇḍaliya, when cultivated and practiced often, bring true knowledge and liberation to fulfillment.”
“And what things, sir Gotama, when cultivated and practiced often, bring the seven factors of awakening to fulfillment?”
“The |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, Kuṇḍaliya, when cultivated and practiced often, bring the seven factors of awakening to fulfillment.”
“And what things, sir Gotama, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment?”
“The three kinds of good conducts, Kuṇḍaliya, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment.”
“And what things, sir Gotama, when cultivated and practiced often, bring the three kinds of good conducts to fulfillment?”
“|Sense restraint::guarding the sense faculties [indriyasaṁvara]|, Kuṇḍaliya, when cultivated and practiced often, brings the three kinds of good conducts to fulfillment.
And how, Kuṇḍaliya, when sense restraint is cultivated and practiced often, does it bring the three kinds of good conduct to fulfillment? Here, Kuṇḍaliya, having seen an |agreeable::pleasant, likable [manāpa]| form with the eye, a bhikkhu does not crave it, does not get giddy over it, nor generate |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for it. His body is steady, and his mind is steady—inwardly |well established::well settled [susaṇṭhita]| and well liberated. But having seen a |disagreeable::unpleasant [amanāpa]| form with the eye, he is not |troubled::disturbed, upset [maṅku]| by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated.
And further, Kuṇḍaliya, having heard an [agreeable] sound with the ear, a bhikkhu does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having heard a disagreeable sound with the ear, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having smelled an [agreeable] odor with the nose, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having smelled a disagreeable odor with the nose, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having tasted an [agreeable] flavor with the tongue, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having tasted a disagreeable flavor with the ear, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having touched an [agreeable] tangible object with the body, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having touched a disagreeable tangible object with the body, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated. Having cognized an agreeable mental object with the mind, he does not crave it, does not get giddy over it, nor generate passion for it. His body is steady, and his mind is steady—inwardly well established and well liberated. But having cognized a disagreeable mental object with the mind, he is not troubled by it, his mind is not unsettled, not dejected, and remains free from ill will. His body is steady, and his mind is steady—inwardly well established and well liberated.
When, Kuṇḍaliya, after he has seen a form with the eye—whether agreeable or disagreeable—a bhikkhu’s body is steady and his mind is steady, inwardly well established and well liberated; when, after he has heard a sound with the ear—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has smelled an odor with the nose—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has tasted a flavor with the tongue—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has touched a tangible object with the body—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated; when, after he has cognized a mental object with the mind—whether agreeable or disagreeable—his body is steady and his mind is steady, inwardly well established and well liberated: It is in this way, Kuṇḍaliya, that sense restraint, when cultivated and practiced often, brings the three kinds of good conducts to fulfillment.
And how, Kuṇḍaliya, when the three kinds of good conduct are cultivated and practiced often, do they bring the four establishments of mindfulness to fulfillment? Here, Kuṇḍaliya, a bhikkhu abandons |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]| and cultivates |good bodily conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|; he abandons |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]| and cultivates |good verbal conduct::speaking at proper time, being truthful, gentle, beneficial and speaking with a mind of loving-kindness [vacīsucarita]|; he abandons |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]| and cultivates |good mental conduct::thoughts of generosity, letting go, thoughts of non-ill will, benevolence, thoughts of non-harm, compassion [manosucarita]|. It is in this way, Kuṇḍaliya, the three kinds of good conducts, when cultivated and practiced often, bring the four establishments of mindfulness to fulfillment.
And how, Kuṇḍaliya, when the four establishments of mindfulness are cultivated and practiced often, do they bring the seven factors of awakening to fulfillment? Here, Kuṇḍaliya, a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mind::the faculty of thought and intention, often restless or wandering [citta]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. It is in this way, Kuṇḍaliya, that the four establishments of mindfulness, when cultivated and practiced often, bring the seven factors of awakening to fulfillment.
And how, Kuṇḍaliya, when the seven factors of awakening are cultivated and practiced often, do they bring true knowledge and liberation to fulfillment? Here, Kuṇḍaliya, a bhikkhu cultivates the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|. He cultivates the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. He cultivates the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment. It is in this way, Kuṇḍaliya, that the seven factors of awakening, when cultivated and practiced often, bring true knowledge and liberation to fulfillment.”
When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti—ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?
“Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti.
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti?
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?
“Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.
Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.
Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.