Saṁyutta Nikāya 47.25 3.

A Certain Brahmin Discourse

Sīlaṭṭhitivagga Aññatarabrāhmaṇasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard: On one occasion, the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

After exchanging greetings and cordial talk, he sat down to one side.

Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?

As he was sitting there, the brahmin said to the Blessed One: What, Master Gotama, is the reason, what is the cause, why the true Dhamma does not last long after the Tathāgata has passed away?

Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

And what, Master Gotama, is the reason, what is the cause, why the true Dhamma lasts long after the Tathāgata has passed away?

“Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.

It is, brahmin, because the four dwellings of mindfulness are not developed and not made much of that the true Dhamma does not last long after the Tathāgata has passed away.

Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

And it is, brahmin, because the four dwellings of mindfulness are developed and made much of that the true Dhamma lasts long after the Tathāgata has passed away.

Katamesaṁ catunnaṁ?

What are these four?

Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.

Here, brahmin, a disciple dwells contemplating the body in the body, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world; he dwells contemplating feelings in feelings, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world; he dwells contemplating the mind in the mind, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world; he dwells contemplating phenomena in phenomena, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world.

Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

It is because these four dwellings of mindfulness are not developed and not made much of that the true Dhamma does not last long after the Tathāgata has passed away.

And it is because these four dwellings of mindfulness are developed and made much of that the true Dhamma lasts long after the Tathāgata has passed away.

Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe…

When this was said, the brahmin said to the Blessed One: Excellent, Master Gotama! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Pañcamaṁ.

Let Master Gotama consider me a lay follower who has gone to him for refuge from this day forth for life.