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Linked Discourses
1. The Chapter on Mountains
The Himalaya
Saṁyutta Nikāya
1. Pabbatavagga
Himavantasutta
Linked Discourses
1. The Chapter on Mountains
The Himalaya
Saṁyutta Nikāya
1. Pabbatavagga
Himavantasutta
The Himalaya
Dragons nurture their strength in the Himalayas, then enter the rivers and reach the ocean. So too, a mendicant nurtures ethics and then develops the seven awakening factors.
Ruta suttaSN 46.1Sutta Piṭaka › Saṃyutta Nikāya › 5. Mahāvaggasaṁyutta › 46. Bojjhaṅgasaṁyutta › 1. Pabbatavagga › Himavantasutta
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Bhikkhu Sujato
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At Sāvatthī.
Sāvatthinidānaṁ.
At Sāvatthī.
Sāvatthinidānaṁ.
At Sāvatthī.Sāvatthinidānaṁ.
“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains.*For the “dragon” (nāga) see SN 29.1:1.1 and notes. | The etymological root of nāga seems to be “naked” (Pali nagga), from where it was applied to hairless animals such as the “snake”, especially the cobra, and the elephant. It is also connected with that naked feature of the earth, the mountain (naga). That which belongs to the mountain is the nāga, the “dragon”; the primordial serpent Vṛtra coiled around the mountain (SN 2.3:3.4). Nāga is also a term for hill tribes. The snake, elephant, and mountain are all powerful, and their nakedness emphasizes their independence. This, it seems, informed the cluster of meanings behind applying nāga to the shaven-headed and spiritually mighty “giants”, the arahants.When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.
“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;
“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains.*For the “dragon” (nāga) see SN 29.1:1.1 and notes. | The etymological root of nāga seems to be “naked” (Pali nagga), from where it was applied to hairless animals such as the “snake”, especially the cobra, and the elephant. It is also connected with that naked feature of the earth, the mountain (naga). That which belongs to the mountain is the nāga, the “dragon”; the primordial serpent Vṛtra coiled around the mountain (SN 2.3:3.4). Nāga is also a term for hill tribes. The snake, elephant, and mountain are all powerful, and their nakedness emphasizes their independence. This, it seems, informed the cluster of meanings behind applying nāga to the shaven-headed and spiritually mighty “giants”, the arahants.
“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti;
When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.
te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;
“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains.*For the “dragon” (nāga) see SN 29.1:1.1 and notes. | The etymological root of nāga seems to be “naked” (Pali nagga), from where it was applied to hairless animals such as the “snake”, especially the cobra, and the elephant. It is also connected with that naked feature of the earth, the mountain (naga). That which belongs to the mountain is the nāga, the “dragon”; the primordial serpent Vṛtra coiled around the mountain (SN 2.3:3.4). Nāga is also a term for hill tribes. The snake, elephant, and mountain are all powerful, and their nakedness emphasizes their independence. This, it seems, informed the cluster of meanings behind applying nāga to the shaven-headed and spiritually mighty “giants”, the arahants.“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti; When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;
In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.*The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. Unlike the eightfold path, they do not explicitly include the factor of ethics, but this passage shows that ethics is their foundation. See also, eg. SN 46.6.And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?
evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu. Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?
In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.*The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. Unlike the eightfold path, they do not explicitly include the factor of ethics, but this passage shows that ethics is their foundation. See also, eg. SN 46.6.
evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu.
And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?
Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?
In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.*The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. Unlike the eightfold path, they do not explicitly include the factor of ethics, but this passage shows that ethics is their foundation. See also, eg. SN 46.6.evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu. And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?
It’s when a mendicant develops the awakening factor of mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, which relies on seclusion, fading away, and cessation, and ripens as letting go.*The factors of mindfulness and investigation of principles both have a dual meaning in this context. They can refer to “bringing to mind” and “investigating” the principles or phenomena experienced in meditation. But they can also refer to recalling the “teaching” and reflecting on it (SN 46.3).
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.*The factors of mindfulness and investigation of principles both have a dual meaning in this context. They can refer to “bringing to mind” and “investigating” the principles or phenomena experienced in meditation. But they can also refer to recalling the “teaching” and reflecting on it (SN 46.3).
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.*The factors of mindfulness and investigation of principles both have a dual meaning in this context. They can refer to “bringing to mind” and “investigating” the principles or phenomena experienced in meditation. But they can also refer to recalling the “teaching” and reflecting on it (SN 46.3).Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
They develop the awakening factor of investigation of principles …*Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā).
dhammavicayasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of investigation of principles …*Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā).
dhammavicayasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of investigation of principles …*Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā).dhammavicayasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of energy …
vīriyasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of energy …
vīriyasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of energy …vīriyasambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of rapture …*“Rapture” (pīti) is a joyous emotional response to pleasure, usually a spiritual sense of elevation or uplift in meditation.
pītisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of rapture …*“Rapture” (pīti) is a joyous emotional response to pleasure, usually a spiritual sense of elevation or uplift in meditation.
pītisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of rapture …*“Rapture” (pīti) is a joyous emotional response to pleasure, usually a spiritual sense of elevation or uplift in meditation.pītisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of tranquility …*“Tranquility” (passaddhi) is a settled and serene body and mind, as activities or energies become stilled through the process of meditation.
passaddhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of tranquility …*“Tranquility” (passaddhi) is a settled and serene body and mind, as activities or energies become stilled through the process of meditation.
passaddhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of tranquility …*“Tranquility” (passaddhi) is a settled and serene body and mind, as activities or energies become stilled through the process of meditation.passaddhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of immersion …
samādhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of immersion …
samādhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of immersion …samādhisambojjhaṅgaṁ bhāveti …pe…
They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.*“Equanimity” (upekkhā) of the fourth absorption and above, or else the equanimity of insight (MN 152).
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.*“Equanimity” (upekkhā) of the fourth absorption and above, or else the equanimity of insight (MN 152).
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.*“Equanimity” (upekkhā) of the fourth absorption and above, or else the equanimity of insight (MN 152).upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”
Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.
That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”
Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.
That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.
Paṭhamaṁ.
Paṭhamaṁ.
Paṭhamaṁ.