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The Himalaya

Перевод: Бхиккху Суджато

sn / sn46

Linked Discourses 46.1 · 1. Mountains

At Sāvatthī.

“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. ^[1]

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.

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. ^[2]

And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?

It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. ^[3]

They develop the awakening factor of investigation of principles … ^[4]

They develop the awakening factor of energy …

They develop the awakening factor of rapture … ^[5]

They develop the awakening factor of tranquility … ^[6]

They develop the awakening factor of immersion …

They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. ^[7]

That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”

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[1] 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.

[2] 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.

[3] 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).

[4] Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā).

[5] “Rapture” (pīti) is a joyous emotional response to pleasure, usually a spiritual sense of elevation or uplift in meditation.

[6] “Tranquility” (passaddhi) is a settled and serene body and mind, as activities or energies become stilled through the process of meditation.

[7] “Equanimity” (upekkhā) of the fourth absorption and above, or else the equanimity of insight (MN 152).