Saṁyutta Nikāya 47.16 2.

The Discourse to Uttiya

Nālandavagga Uttiyasutta Sāvatthinidānaṁ.

Originating in Sāvatthī.

Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami …pe…

Then the Venerable Uttiya approached the Blessed One …

ekamantaṁ nisinno kho āyasmā uttiyo bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

and, having sat down to one side, the Venerable Uttiya said to the Blessed One: It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.

“Tasmātiha tvaṁ, uttiya, ādimeva visodhehi kusalesu dhammesu.

Therefore, Uttiya, you should purify the very beginning of wholesome states.

Ko cādi kusalānaṁ dhammānaṁ?

What is the beginning of wholesome states?

Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā.

Virtue that is well purified and view that is straight.

Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

When your virtue is well purified and your view is straight, then, Uttiya, based upon virtue, established upon virtue, you should develop the four dwellings of mindfulness.

Katame cattāro?

What four?

Idha tvaṁ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti.

Here, Uttiya, you should dwell contemplating the body in the body, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world; contemplating feelings in feelings, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world; contemplating the mind in the mind, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world; contemplating phenomena in phenomena, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

Atha kho āyasmā uttiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

When, Uttiya, based upon virtue, established upon virtue, you develop these four dwellings of mindfulness in such a way, then you will go beyond the realm of death.

Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Then the Venerable Uttiya, having delighted and rejoiced in the Blessed Ones words, rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right.

Then the Venerable Uttiya, dwelling alone, withdrawn, diligent, ardent, and resolute, before long, realized for himself with direct knowing, in this very life, that supreme goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

He directly knew: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Aññataro ca panāyasmā uttiyo arahataṁ ahosīti. Chaṭṭhaṁ.

And the Venerable Uttiya became one of the arahants.