The things that I have taught you after directly knowing them

In the Pali Canon the practices conducing to Nibbāna are often elaborated into a more complex set comprising seven groups of intersecting factors. The later tradition designates them the thirty-seven aids to enlightenment (bodhipakkhiyā dhammā), but the Buddha himself simply speaks of them without a collective name as “the things that I have taught you after directly knowing them” (MN 103.3, MN 104.5).

Towards the end of his life he stressed to the Sangha that the long duration of his teaching in the world depends upon the accurate preservation of these factors and their being practised by his followers in harmony, free from contention. The constituents of this set are as follows:

the four foundations of mindfulness (satipaṭṭhāna)
the four right kinds of striving (sammappadhāna)
the four bases for spiritual power (iddhipāda)
the five faculties (indriya)
the five powers (bala)
the seven enlightenment factors (bojjhanga)
the Noble Eightfold Path (ariya aṭṭhangika magga)

Each group is defined in full at MN 77.15–21.

And what are the things that you should recite together? They are:

the four foundations of mindfulness,
the four right efforts,
the four roads to power,
the five spiritual faculties,
the five mental powers,
the seven [128] factors of enlightenment,
the Noble Eightfold Path.

These are the things you should recite together.

(IV. THE FOUR NOBLE TRUTHS)

14. “Again, Udāyin, when my disciples have met with suffering and become victims of suffering, prey to suffering, they come to me and ask me about the noble truth of suffering. Being asked, I explain to them the noble truth of suffering, and I satisfy their minds with my explanation. They ask me about the noble truth of the origin of suffering… about the noble truth of the cessation of suffering… about the noble truth of the way leading to the cessation of suffering. Being asked, I explain to them the noble truth of the way leading to the cessation of suffering, and I satisfy their minds with my explanation. This is the fourth quality [11] because of which my disciples honour me…

(V. THE WAY TO DEVELOP WHOLESOME STATES)

(1. The Four Foundations of Mindfulness)

15. “Again, Udāyin, I have proclaimed to my disciples the way to develop the four foundations of mindfulness.762 Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings… He abides contemplating mind as mind… He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.763

(2. The Four Right Kinds of Striving)

16. “Again, Udāyin, I have proclaimed to my disciples the way to develop the four right kinds of striving. Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states… He awakens zeal for the arising of unarisen wholesome states… He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(3. The Four Bases for Spiritual Power)

17. “Again, Udāyin, I have proclaimed to my disciples the way to develop the four bases for spiritual power.

Here a bhikkhu develops the basis for spiritual power consisting in concentration due to zeal and determined striving.

He develops the basis for spiritual power consisting in concentration due to energy and determined striving.

He develops the basis for spiritual power consisting in concentration due to [purity of] mind and determined striving. He develops the basis for spiritual power consisting in concentration due to investigation and determined striving. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(4. The Five Faculties)

18. “Again, Udāyin, I have proclaimed to my disciples the way to develop the five spiritual faculties. Here [12] a bhikkhu develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, which leads to peace, leads to enlightenment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(5. The Five Powers)

19. “Again, Udāyin, I have proclaimed to my disciples the way to develop the five powers.

Here a bhikkhu develops the power of faith, which leads to peace, leads to enlightenment.

He develops the power of energy…

the power of mindfulness…

the power of concentration…

the power of wisdom, which leads to peace, leads to enlightenment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(6. The Seven Enlightenment Factors)

20. “Again, Udāyin, I have proclaimed to my disciples the way to develop the seven enlightenment factors. Here a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and results in relinquishment. He develops the investigation-of-states enlightenment factor… the energy enlightenment factor… the rapture enlightenment factor… the tranquillity enlightenment factor… the concentration enlightenment factor… the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and results in relinquishment. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(7. The Noble Eightfold Path)

21. “Again, Udāyin, I have proclaimed to my disciples the way to develop the Noble Eightfold Path. Here a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(8. The Eight Liberations)

22. “Again, Udāyin, I have proclaimed to my disciples the way to develop the eight liberations.764

Possessed of material form, one sees forms: this is the first liberation.
Not perceiving form internally, one sees forms externally: this is the second liberation.
One is resolved only upon the beautiful: this is the third liberation. [13]
With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ one enters upon and abides in the base of infinite space: this is the fourth liberation.
By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ one enters upon and abides in the base of infinite consciousness: this is the fifth liberation.
By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ one enters upon and abides in the base of nothingness: this is the sixth liberation.
By completely surmounting the base of nothingness, one enters upon and abides in the base of neither-perception-nor-non-perception: this is the seventh liberation.
By completely surmounting the base of neither-perception-nor-non-perception, one enters upon and abides in the cessation of perception and feeling: this is the eighth liberation. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(9. The Eight Bases for Transcendence)

23. “Again, Udāyin, I have proclaimed to my disciples the way to develop the eight bases for transcendence.765

Perceiving form internally, one sees forms externally, limited, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the first base for transcendence.766
Perceiving form internally, one sees forms externally, immeasurable, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the second base for transcendence.
Not perceiving form internally, one sees forms externally, limited, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the third base for transcendence.767
Not perceiving form internally, one sees forms externally, immeasurable, fair and ugly; by transcending them, one perceives thus: ‘I know, I see.’ This is the fourth base for transcendence.
Not perceiving form internally, one sees forms externally, blue, of blue colour, blue in appearance, with blue luminosity. Just like a flax flower, which is blue, of blue colour, blue in appearance, with blue luminosity, or just like Benares cloth smoothened on both sides, which is blue, of blue colour, blue in appearance, with blue luminosity; so too, not perceiving form internally, one sees forms externally… with blue luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the fifth [14] base for transcendence.
Not perceiving form internally, one sees forms externally, yellow, of yellow colour, yellow in appearance, with yellow luminosity. Just like a kaṇṇikāra flower, which is yellow, of yellow colour, yellow in appearance, with yellow luminosity, or just like Benares cloth smoothened on both sides, which is yellow, of yellow colour, yellow in appearance, with yellow luminosity; so too, not perceiving form internally, one sees forms externally… with yellow luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the sixth base for transcendence.
Not perceiving form internally, one sees forms externally, red, of red colour, red in appearance, with red luminosity. Just like a hibiscus flower, which is red, of red colour, red in appearance, with red luminosity, or just like Benares cloth smoothened on both sides, which is red, of red colour, red in appearance, with red luminosity; so too, not perceiving form internally, one sees forms externally… with red luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the seventh base for transcendence.
Not perceiving form internally, one sees forms externally, white, of white colour, white in appearance, with white luminosity. Just like the morning star, which is white, of white colour, white in appearance, with white luminosity, or just like Benares cloth smoothened on both sides, which is white, of white colour, white in appearance, with white luminosity; so too, not perceiving form internally, one sees forms externally… with white luminosity; by transcending them, one perceives thus: ‘I know, I see.’ This is the eighth base for transcendence.

And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.

(10. The Ten Kasi˚as) 24.

“Again, Udāyin, I have proclaimed to my disciples the way to develop the ten kasiṇa bases.768 One contemplates the earth-kasiṇa above, below, and across, undivided and immeasurable. Another contemplates the water-kasiṇa… Another contemplates the fire-kasiṇa… Another contemplates the air-kasiṇa… Another contemplates the blue-kasiṇa… Another contemplates the yellow-kasiṇa… Another contemplates the red-kasiṇa… Another contemplates the white-kasiṇa… Another contemplates the space-kasiṇa… Another contemplates the consciousness-kasiṇa [15] above, below, and across, undivided and immeasurable. And thereby many disciples of mine abide having reached the perfection and consummation of direct knowledge.

‘But, Lord, why has the Lord not declared these things?’

‘Poṭṭhapāda, that is not conducive to the purpose, not conducive to Dhamma, [189] not the way to embark on the holy life; it does not lead to disenchantment, to dispassion, to cessation, to calm, to higher knowledge, to enlightenment, to Nibbāna. That is why I have not declared it.’ 29.

‘But, Lord, what has the Lord declared?’

‘Poṭṭhapāda, I have declared: “This is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.”‘ 30.

‘But, Lord, why has the Lord declared this?’

‘Because, Poṭṭhapāda, this is conducive to the purpose, conducive to Dhamma, the way to embark on the holy life; it leads to disenchantment, to dispassion, to cessation, to calm, to higher knowledge, to enlightenment, to Nibbāna. That is why I have declared it.’

‘Poṭṭhapāda, there are some ascetics and Brahmins who declare and believe that after death the self is entirely happy and free from disease. I approached them and asked if this was indeed what they declared and believed, and they replied: “Yes.” Then I said: “Do you, friends, living in the world, know and see it as an entirely happy place?” and they replied: “No.” I said: “Have you ever experienced a single night or day, or half a night or day, that was entirely happy?” and they replied: “No.” I said: “Do you know a path or a practice whereby an entirely happy world might be brought about?” and they replied: “No.” I said: “Have you heard the voices of deities who have been reborn in an entirely happy world, saying: ‘The attainment of an entirely happy world has been well and rightly gained, and we, gentlemen, [193] have been reborn in such a realm’?” and they replied: “No.” What do you think, Poṭṭhapāda? Such being the case, does not the talk of those ascetics and Brahmins turn out to be stupid?

This Lord, the Arahant supreme Buddha has known and seen the four roads to power,526 and how to develop, perfect and practise them. What four?

Here a monk develops concentration of intention accompanied by effort of will,
concentration of energy . . .,
concentration of consciousness . . .,
and concentration of investigation accompanied by effort of will.

These are the four roads to power