The Abridged Majjhima Nikāya

Thus have I heard. At one time the Blessed One was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a royal sāl tree. There he addressed the mendicants: “Mendicants, I will teach you the explanation of the root of all things (sabbadhamma-mūlapariyāya). Listen and apply your minds well; I will speak.” “Yes, sir,” they replied. The Blessed One said this: §1

The Twenty-Four Spheres

The discourse examines how each of eight persons relates to these twenty-four spheres of experience:

The Ordinary Person

§2“Here, mendicants, take an uninstructed ordinary person (assutavā puthujjano) who has not seen the noble ones and is neither skilled nor trained in their teaching; who has not seen true persons and is neither skilled nor trained in their teaching.

They perceive earth as earth (sañjānāti). Having perceived earth as earth, they conceive earth (maññati), they conceive in earth, they conceive from earth, they conceive ‘earth is mine’, they delight in earth (abhinandati). Why is that? Because they have not fully understood it (apariññātaṁ tassa), I say.

They perceive water as water; fire as fire; air as air. §3They perceive creatures as creatures; gods as gods; the Progenitor as the Progenitor; the Divinity as the Divinity; the gods of streaming radiance, of universal beauty, and of abundant fruit; the Overlord as the Overlord. §4They perceive the dimension of infinite space, of infinite consciousness, of nothingness, and of neither perception nor non-perception. §5They perceive the seen as the seen; the heard as the heard; the sensed as the sensed; the cognized as the cognized. §6They perceive unity as unity; diversity as diversity; the all as the all. [… §2–6: for each sphere, the full formula of conceiving …]

They perceive extinguishment as extinguishment. Having perceived extinguishment as extinguishment, they conceive extinguishment, they conceive in extinguishment, they conceive from extinguishment, they conceive ‘extinguishment is mine’, they delight in extinguishment (nibbānaṁ abhinandati). Why is that? Because they have not fully understood it, I say.

The Trainee

§7Mendicants, a mendicant who is a trainee (sekha), who has not attained their heart’s desire but lives aspiring to the supreme sanctuary (anuttaraṁ yogakkhemaṁ), directly knows earth as earth (abhijānāti). Having directly known earth as earth, let them not conceive earth, let them not conceive in earth, let them not conceive from earth, let them not conceive ‘earth is mine’, let them not delight in earth (mābhinandi). Why is that? So that they may fully understand it (pariññeyyaṁ tassa), I say.

They directly know water as water, fire as fire, air as air; creatures, gods, the Progenitor, the Divinity, the gods of streaming radiance, of universal beauty, and of abundant fruit, and the Overlord; the four formless dimensions; the seen, the heard, the sensed, and the cognized; unity, diversity, and the all. [… §7: for each sphere, the full formula of not conceiving …]

They directly know extinguishment as extinguishment. Having directly known extinguishment as extinguishment, let them not conceive extinguishment, let them not conceive in extinguishment, let them not conceive from extinguishment, let them not conceive ‘extinguishment is mine’, let them not delight in extinguishment. Why is that? So that they may fully understand it, I say.

The Perfected One

§8Mendicants, a mendicant who is perfected (arahaṁ), with taints ended, who has lived the spiritual life, done what had to be done, laid down the burden, attained their own goal, utterly ended the fetter of continued existence, and is rightly freed through final knowledge, directly knows earth as earth. Having directly known earth as earth, they do not conceive earth, they do not conceive in earth, they do not conceive from earth, they do not conceive ‘earth is mine’, they do not delight in earth (nābhinandati). Why is that? Because they have fully understood it (pariññātaṁ tassa), I say.

[… §8: water through extinguishment, with the same formula and reason …]

§9That perfected one directly knows earth as earth, and every sphere up to extinguishment, and does not conceive it and does not delight in it. Why is that? Because they are free of greed through the ending of greed (khayā rāgassa vītarāgattā), I say.

§10That perfected one directly knows earth as earth, and every sphere up to extinguishment, and does not conceive it and does not delight in it. Why is that? Because they are free of hate through the ending of hate (khayā dosassa vītadosattā), I say.

§11That perfected one directly knows earth as earth, and every sphere up to extinguishment, and does not conceive it and does not delight in it. Why is that? Because they are free of delusion through the ending of delusion (khayā mohassa vītamohattā), I say.

[… §9–11: each reason given for all twenty-four spheres …]

The Tathāgata

§12Mendicants, the Tathāgata, the perfected one, the fully awakened Buddha, directly knows earth as earth. Having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine’, he does not delight in earth. Why is that? Because the Tathāgata has fully understood it to the end (pariññātantaṁ tathāgatassa), I say.

[… §12: water through extinguishment, with the same formula and reason …]

§13Mendicants, the Tathāgata, the perfected one, the fully awakened Buddha, directly knows earth as earth. Having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine’, he does not delight in earth. Why is that?

[… §13: water through extinguishment, with the same reason …]

That is what the Blessed One said. But the mendicants did not delight in what the Blessed One said (na te bhikkhū bhagavato bhāsitaṁ abhinanduṁ).

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants, I will teach you the explanation of the restraint of all defilements (sabbāsava-saṁvara). Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: §14

§15“Mendicants, I say that the ending of defilements (āsavānaṁ khayaṁ) is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? Rational application of mind and irrational application of mind (yoniso manasikāra, ayoniso manasikāra). When you apply the mind irrationally, defilements arise, and once arisen they grow. When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up.

§16Some defilements should be given up:

1. by seeing (dassanā),
2. by restraint (saṁvarā),
3. by using (paṭisevanā),
4. by enduring (adhivāsanā),
5. by avoiding (parivajjanā),
6. by dispelling (vinodanā),
7. by developing (bhāvanā).

1. Defilements Given Up by Seeing

§17And what are the defilements that should be given up by seeing? Take An unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones; who has not seen true persons, and is neither skilled nor trained in the teaching of the true persons. They don’t understand to which things they should apply the mind and to which things they should not. So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. The things to which they apply the mind but should not are those that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire (kāmāsava), desire to be reborn (bhavāsava), and ignorance (avijjāsava). [… §17: what they should apply the mind to but do not …]

§18This is how they apply the mind irrationally:

§19When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact:

1. ‘My self survives’ (atthi me attā);
2. ‘My self does not survive’ (natthi me attā);
3. ‘I perceive the self with the self’;
4. ‘I perceive what is not-self with the self’;
5. ‘I perceive the self with what is not-self’;
6. ‘This self of mine is he, the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’

This is called a misconception, the thicket of views (diṭṭhigahana), the desert of views, the twist of views, the dodge of views, the fetter of views. An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

§20But take a learned noble disciple (sutavā ariyasāvako) who has seen the noble ones and true persons, and is skilled and trained in their teaching. They understand to which things they should apply the mind and to which things they should not. So they apply the mind to things they should and don’t apply the mind to things they shouldn’t; and unarisen defilements don’t arise and arisen defilements are given up.

§21They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ And as they do so, they give up three fetters: substantialist view (sakkāyadiṭṭhi), doubt (vicikicchā), and misapprehension of precepts and observances (sīlabbataparāmāsa). These are called the defilements that should be given up by seeing.

2. Defilements Given Up by Restraint

§22And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally (paṭisaṅkhā yoniso), lives restraining the eye faculty, and the ear, nose, tongue, and body faculties [… §22: each named in the same formula …], and the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

3. Defilements Given Up by Using

§23And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of:

1. robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts’;
2. almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding’;
3. lodgings: ‘Only for the sake of warding off cold and heat, and the touch of insects and reptiles; to shelter from harsh weather and to enjoy retreat’;
4. medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’

For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

4. Defilements Given Up by Enduring

§24And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and physical pain, sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

5. Defilements Given Up by Avoiding

§25And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends, whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

6. Defilements Given Up by Dispelling

§26And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual (kāmavitakka), malicious (byāpādavitakka), or cruel thought (vihiṁsāvitakka) that has arisen, or any bad, unskillful qualities that have arisen, but gives them up, dispels them, eliminates them, and obliterates them. For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.

7. Defilements Given Up by Developing

§27And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, develops the awakening factors (bojjhaṅga) of:

1. mindfulness (sati)
2. investigation of principles (dhammavicaya)
3. energy (vīriya)
4. rapture (pīti)
5. tranquility (passaddhi)
6. immersion (samādhi)
7. equanimity (upekkhā)

which rely on seclusion, fading away, and cessation, and ripen as letting go (vossagga). For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

Conclusion

§28Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing [… §28: by restraint, using, enduring, avoiding, and dispelling …], and by developing, has given up the defilements that should be given up by developing. They’re called a mendicant who lives having restrained all defilements, who has cut off craving, cast off the fetters, and by rightly comprehending conceit (sammā mānābhisamayā) has made an end of suffering.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: §29

“Mendicants, be my heirs in the teaching (dhammadāyāda), not heirs in material things (āmisadāyāda). Out of compassion for you I think: ‘How can my disciples become heirs in the teaching, not in material things?’ If you become heirs in material things, both you and I will be open to the reproach: ‘The Teacher’s disciples live as heirs in material things, not in the teaching.’ If you become heirs in the teaching, neither you nor I will be open to that reproach. So be my heirs in the teaching, not in material things.

The Leftover Almsfood

§30Suppose I had eaten and refused more food, being satisfied, and some almsfood was left over that was going to be thrown away. Then two mendicants came, weak with hunger, and I said to them: ‘Eat this if you like. Otherwise I will throw it where little grows, or drop it into water without living creatures.’

• The first thought: ‘The Blessed One has said, “Be my heirs in the teaching, not in material things,” and almsfood is a material thing.’ So instead of eating it, he spent that day and night weak with hunger.
• The second thought: ‘Why don’t I eat it, and spend the day and night free of hunger and weakness?’ So he ate it.

Even though the second spent the day and night free of hunger, it is the first who is more worthy of respect and praise. Why is that? Because for a long time that will lead him to:

1. fewness of wishes (appicchatā),
2. contentment (santuṭṭhi),
3. self-effacement (sallekha),
4. being easy to support (subharatā),
5. arousing energy (vīriyārambha).

So be my heirs in the teaching, not in material things.”

That is what the Blessed One said. Then the Holy One rose from his seat and entered his dwelling.

Sāriputta: Training in Seclusion

§31Soon after the Blessed One had left, Venerable Sāriputta addressed the mendicants: “Reverends, in what way do the disciples of a Teacher who lives secluded fail to train in seclusion (viveka)? And in what way do they train in seclusion?” “We would come a long way to learn the meaning of this from Venerable Sāriputta. Please explain it.” “Then listen and apply your minds well; I will speak.”

“The disciples of a Teacher who lives secluded fail to train in seclusion when they do not give up what the Teacher tells them to give up, and they are indulgent and slack, leaders in backsliding, neglectful of seclusion. Then the senior mendicants deserve criticism on three grounds:

1. ‘The disciples of a Teacher who lives secluded do not train in seclusion.’
2. ‘They do not give up what the Teacher tells them to give up.’
3. ‘They are indulgent and slack, leaders in backsliding, neglectful of seclusion.’

The mendicants of middle standing and the junior mendicants deserve criticism on the same three grounds.

§32And the disciples of a Teacher who lives secluded train in seclusion when they give up what the Teacher tells them to give up, and are not indulgent or slack, but leaders in seclusion. Then senior, middle, and junior mendicants alike deserve praise on the same three grounds. [… §32: the three grounds of praise …]

The Middle Way

§33Here, reverends, greed is bad and hate is bad. There is a middle way of practice (majjhimā paṭipadā) for giving up greed and hate, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. And what is that middle way? It is simply this noble eightfold path: Right view (sammādiṭṭhi), right intention (sammāsaṅkappa), right speech (sammāvācā), right action (sammākammanta), right livelihood (sammāājīva), right effort (sammāvāyāma), right mindfulness (sammāsati), and right collectedness (sammāsamādhi).

The same middle way gives up each of these eight pairs:

1. greed and hate (lobha, dosa)
2. anger and resentment (kodha, upanāha)
3. contempt and spite (makkha, paḷāsa)
4. jealousy and stinginess (issā, macchariya)
5. deceit and deviousness (māyā, sāṭheyya)
6. obstinacy and aggression (thambha, sārambha)
7. conceit and arrogance (māna, atimāna)
8. vanity and negligence (mada, pamāda)

[… §33: the full formula of the middle way, for each of the eight pairs …]”

That is what Venerable Sāriputta said. Satisfied, the mendicants approved what he said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the brahmin Jāṇussoṇi went up to the Buddha, exchanged greetings, sat down to one side, and said: §34

“Worthy Gotama, those gentlemen who, out of faith in you, have gone forth from the lay life to homelessness have you to lead the way, help them out, and give them encouragement. And those people follow the worthy Gotama’s example.” “That’s so true, brahmin!” “But worthy Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. The forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.” “That’s so true, brahmin!

Sixteen Defects that Summon Fear

§35Before my awakening, when I was still unawakened but intent on awakening, I too thought: ‘Remote lodgings in the wilderness and the forest are challenging.’ Then I thought, ‘There are ascetics and brahmins with unpurified conduct of body who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread (bhayabherava) because of this defect. But I don’t frequent remote lodgings with unpurified conduct of body. My conduct is purified. I am one of those noble ones who frequent remote lodgings with purified conduct.’ Seeing this purity in myself I felt even more unruffled about staying in the forest.

§36–48In the same way I reflected on each of the following, and saw myself free of the defect and possessed of its opposite:

1. unpurified conduct of body, where I found mine purified;
2. unpurified conduct of speech, where I found mine purified;
3. unpurified conduct of mind, where I found mine purified;
4. unpurified livelihood, where I found mine purified;
5. being full of desire for sensual pleasures, with acute lust (abhijjhālu kāmesu tibbasārāgā), where I found I was not full of desire;
6. ill will and malicious intentions, where I found my heart full of love;
7. being overcome with dullness and drowsiness (thīnamiddha), where I found myself rid of them;
8. restlessness, with mind unsettled, where I found my mind settled;
9. doubt and uncertainty, where I found I had gone beyond doubt;
10. glorifying oneself and putting others down, where I found I did not;
11. being cowardly and craven, where I found I didn’t get startled;
12. enjoying possessions, honor, and popularity, where I found I had few wishes;
13. laziness and lack of energy, where I found myself energetic;
14. being unmindful and lacking situational awareness, where I found myself mindful;
15. lacking immersion, with straying minds, where I found myself accomplished in immersion;
16. being witless and idiotic, where I found myself accomplished in wisdom.

[… §36–48: the same reflection, for each defect …] Seeing each of these qualities in myself, I felt even more unruffled about staying in the forest.

Facing Fear and Dread

§49Then I thought, ‘There are certain nights that are recognized as specially portentous: the fourteenth, fifteenth, and eighth of the fortnight. On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and dread.’ Some time later, that’s what I did. As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves. Then I thought, ‘Is this that fear and dread coming?’

Then I thought, ‘Why do I always meditate expecting that fear to come? Why don’t I get rid of that fear and dread just as it comes, while remaining just as I am?’

• When it came upon me as I was walking, I didn’t stand still or sit down or lie down until I had got rid of it while walking.
• When it came upon me as I was standing, I didn’t walk or sit down or lie down until I had got rid of it while standing.
• When it came upon me as I was sitting, I didn’t lie down or stand still or walk until I had got rid of it while sitting.
• When it came upon me as I was lying down, I didn’t sit up or stand still or walk until I had got rid of it while lying down.

§50There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day. This meditation of theirs is delusional, I say. I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day. And if there’s anyone of whom it may be rightly said that a being not liable to delusion (asammohadhammo satto) has arisen in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.

Awakening

§51My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi. Then I entered and remained in the four absorptions:

§52When my mind had become immersed in samādhi like this, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable, I extended it toward recollection of past lives (pubbenivāsānussati). I recollected many kinds of past lives: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else … When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

§53When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings (cutūpapātañāṇa). With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

§54When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements (āsavakkhayañāṇa). I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. I understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This was the third knowledge, which I achieved in the final watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

Why the Buddha Still Frequents the Forest

§55Brahmin, you might think: ‘Perhaps the ascetic Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’ But you should not see it like this. I see two reasons to frequent remote lodgings in the wilderness and the forest:

1. I see happiness for myself in this life (diṭṭhadhammasukhavihāra),
2. and I have sympathy for future generations (pacchimā janatā).”

§56“Indeed, worthy Gotama has sympathy for future generations, since he is a perfected one, a fully awakened Buddha. “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Sāriputta addressed the mendicants: §57

“Reverends, there are four kinds of persons found in the world:

1. one with a blemish (sāṅgaṇa) who does not truly understand: ‘There is a blemish in me’;
2. one with a blemish who truly understands: ‘There is a blemish in me’;
3. one without a blemish (anaṅgaṇa) who does not truly understand: ‘There is no blemish in me’;
4. one without a blemish who truly understands: ‘There is no blemish in me.’

Of the two with a blemish, the one who does not understand is called inferior, the one who understands superior. Of the two without a blemish, likewise.”

§58Venerable Mahāmoggallāna asked: “What is the cause, Reverend Sāriputta, what is the reason why one of each pair is called inferior and the other superior?”

The Four Bronze Bowls

§59“Reverend, take the one with a blemish who does not understand it. You can expect that they will not arouse desire, make an effort, or rouse energy to give it up, and they will die with greed, hate, and delusion, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or smithy covered with dirt and stains, and the owners neither used it nor cleaned it, but kept it in a dusty place. Wouldn’t it get dirtier and more stained over time?” “Yes, reverend.” “In the same way, that person will die with a defiled mind.

• The one with a blemish who understands it will arouse desire, make an effort, and rouse energy to give it up, and will die unblemished, with an undefiled mind: like the dirty bowl that is used and cleaned, and becomes cleaner and brighter.
• The one without a blemish who does not understand it will attend to the attractive feature (subhanimitta), and lust will infect their mind; they will die blemished: like the clean bowl that is neither used nor cleaned, but kept in a dusty place, and becomes dirty.
• The one without a blemish who understands it will not attend to the attractive feature, and lust will not infect their mind; they will die unblemished: like the clean bowl that is used and cleaned, and becomes cleaner and brighter.

[… §59: the full exchange, for each case …] This is the cause, this is the reason.”

What a Blemish Is

§60“Reverend, ‘blemish’ is spoken of. What is it a term for?” “Reverend, ‘blemish’ is a term for the spheres of bad, unwholesome wishes (pāpakā akusalā icchāvacarā). It is possible that a mendicant might wish:

1. ‘If I commit an offense, I hope the mendicants don’t find out’;
2. ‘If I commit an offense, I hope they accuse me in private, not in the midst of the Saṅgha’;
3. ‘If I commit an offense, I hope I am accused by a peer, not by someone who is not my peer’;
4. ‘I hope the Teacher will teach the mendicants by questioning me again and again, not some other mendicant’;
5. ‘I hope the mendicants will put me at their head when they enter the village for the meal’;
6. ‘I hope I alone get the best seat, the best water, and the best almsfood in the refectory’;
7. ‘I hope I alone give the blessing (anumodanā) after the meal in the refectory’;
8. ‘I hope I alone teach the Dhamma to the monks in the monastery’;
9. … to the nuns;
10. … to the laymen;
11. … to the laywomen;
12. ‘I hope the monks honor, respect, revere, and venerate me alone’;
13. … the nuns;
14. … the laymen;
15. … the laywomen;
16. ‘I hope I alone get the finest robes’;
17. … the finest almsfood;
18. … the finest lodgings;
19. … the finest medicines and supplies for the sick.

But it is possible that the opposite happens. Thinking, ‘The mendicants found out’, ‘Some other mendicant got the finest robes’, and so on, they become angry and bitter (kupito appatīto). Both that anger and that bitterness are blemishes. [… §60: each wish followed by its frustration …] ‘Blemish’ is a term for these spheres of bad, unwholesome wishes.

The Two Covered Bowls

§61If these bad wishes are seen and heard to be not given up by a mendicant, then even though they live in the wilderness in remote lodgings, eat only almsfood, go for alms from house to house, wear rag-robes, and wear coarse robes, their companions in the spiritual life do not honor, respect, revere, or venerate them. Why? Because these bad wishes are seen and heard to be not given up by that venerable.

Simile: as if a clean, bright bronze bowl were filled with the carcass of a snake, a dog, or a human, covered with a bronze lid, and paraded through the market. People would ask, ‘What are you carrying like a treasure?’ and lift the lid; and as soon as they looked, they would be filled with loathing, revulsion, and disgust. Not even the hungry would want to eat, let alone those who were full.

§62But if these bad wishes are seen and heard to be given up by a mendicant, then even though they live near a village, accept invitations to meals, and wear robes given by householders, their companions honor, respect, revere, and venerate them.

Simile: as if the clean, bright bowl were filled with boiled fine rice, the dark grains picked out, with many soups and sauces, covered, and paraded through the market. When people lifted the lid, they would be filled with liking, attraction, and relish. Even those who were full would want to eat, let alone the hungry.”

Moggallāna’s Simile

§63Then Venerable Mahāmoggallāna said: “Reverend Sāriputta, a simile occurs to me.” “Then speak as you feel inspired.”

“Once, reverend, I was staying at Rājagaha, the Mountainfold. In the morning, I went into Rājagaha for alms. At that time Samīti the wheelwright was planing the rim of a chariot wheel, and the Ājīvaka Paṇḍuputta, formerly of a wheelwright family, stood by and thought: ‘If only Samīti would plane out these crooks, bends, and flaws, so that the rim would be free of flaws and sound to the core.’ And Samīti planed out exactly those flaws. Paṇḍuputta exclaimed: ‘He planes as if he knew my heart with his heart!’

• In the same way, there are faithless people who have gone forth not out of faith but for a living: devious, deceitful, and sneaky; haughty, insolent, fickle, scurrilous, and loose-tongued; with unguarded senses, immoderate in eating, not devoted to wakefulness, unconcerned with the ascetic life, without keen respect for the training; indulgent and slack, leaders in backsliding, neglectful of seclusion; lazy, without energy, unmindful, without clear awareness, uncollected, with straying minds; witless and dull. Venerable Sāriputta planes their faults with this exposition as if he knew my heart with his heart.
• But there are also clansmen who have gone forth out of faith, without those faults and with their opposites. Hearing this exposition from Venerable Sāriputta, they drink it in and devour it, as it were, and say in word and thought: ‘It is good that he draws his companions away from the unwholesome and establishes them in the wholesome.’

Simile: just as a young woman or man fond of adornment, having bathed their head, would take a garland of lotuses, jasmine, or liana flowers in both hands and place it on their head, so too do those clansmen receive this teaching.”

And so these two great beings rejoiced in each other’s fine words.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: §64

“Mendicants, live by the precepts (sampannasīlā) and the monastic code (pātimokkha). Live restrained by the monastic code, accomplished in conduct and in your resort for alms. Seeing danger in the slightest fault, undertake and train in the rules of training.

The Five Supports

§65If a mendicant should wish: ‘May I be dear and agreeable to my companions in the spiritual life, respected and esteemed,’ then let them:

The Seventeen Wishes

The same five are the answer to every one of these wishes:

1. §65‘May I be dear and agreeable to my companions in the spiritual life, respected and esteemed.’
2. ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’
3. ‘May the services of those whose robes, almsfood, lodgings, and medicines I use bring them great fruit and benefit.’
4. ‘When my deceased relatives and kin who have passed away remember me with a confident mind, may that bring them great fruit and benefit.’
5. §66‘May I overcome discontent and delight (arati, rati), and may they not overcome me; may I live having mastered them whenever they arise.’
6. ‘May I overcome fear and dread (bhayabherava), and may it not overcome me; may I live having mastered it whenever it arises.’
7. ‘May I attain the four jhānas, the blissful abidings in this very life that belong to the higher mind, whenever I wish, without trouble or difficulty.’
8. ‘May I touch with the body and abide in the peaceful liberations that are formless, transcending form (santā vimokkhā āruppā).’
9. §67‘With the ending of three fetters, may I become a stream-enterer (sotāpanna), not subject to the lower realms, assured, destined for awakening.’
10. ‘With the ending of three fetters and the weakening of greed, hate, and delusion, may I become a once-returner (sakadāgāmī), returning to this world once more and then making an end of suffering.’
11. ‘With the ending of the five lower fetters, may I be reborn spontaneously and attain final extinguishment there, not returning from that world (anāgāmī).’
12. §68Psychic powers (iddhividha): ‘Being one, may I become many, and having been many, become one; appear and vanish; go unhindered through a wall, a rampart, or a mountain as if through space; dive in and out of the earth as if it were water; walk on water as if it were earth; travel cross-legged through the sky like a bird; touch and stroke with my hand the sun and moon, so mighty and powerful; and wield mastery with the body as far as the Brahmā world.’
13. The divine ear (dibbasota): ‘With the divine ear, purified and surpassing the human, may I hear both kinds of sounds, divine and human, near and far.’
14. Knowing other minds (cetopariyañāṇa): ‘May I understand the minds of other beings, having encompassed them with my own mind: a mind with greed as with greed and without greed as without greed; with hate and without hate; with delusion and without delusion; contracted and scattered; expansive and unexpansive; surpassable and unsurpassable; collected and uncollected; freed and unfreed.’
15. Recollecting past lives (pubbenivāsānussati): ‘May I recollect many past lives: one, two, three … a hundred thousand births, many eons of the world contracting and expanding: “There I was named this, of this clan, with this appearance, this food, this experience of pleasure and pain, this end of life; passing away from there I was reborn elsewhere … and passing away from there I was reborn here.” May I recollect my many past lives with their features and details.’
16. The divine eye (dibbacakkhu): ‘With the divine eye, purified and surpassing the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place, and understand how they fare according to their deeds: those of bad conduct in body, speech, and mind, who reviled the noble ones, held wrong view, and acted on it, reborn after death in a place of loss, a bad destination, the underworld, hell; those of good conduct, who did not revile the noble ones, held right view, and acted on it, reborn in a good destination, a heavenly world.’
17. §69The ending of the taints (āsavakkhaya): ‘With the ending of the taints, may I realize with my own direct knowledge the taintless freedom of heart and freedom by wisdom (cetovimutti, paññāvimutti) in this very life, and live having attained it.’

[… §65–69: the five supports, repeated after each of the seventeen wishes …]

Conclusion

‘Mendicants, live by the precepts and the monastic code. Live restrained by the monastic code, accomplished in conduct and in your resort for alms. Seeing danger in the slightest fault, undertake and train in the rules of training.’ That is what I said, and this is why I said it.”

That is what the Blessed One said. Satisfied, the mendicants approved what the Blessed One said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: §70

Simile of the cloth: “Mendicants, suppose a cloth were dirty and stained. Whatever dye the dyer dipped it in, whether blue, yellow, red, or crimson, it would look badly dyed and impure in color. Why? Because the cloth was impure. In the same way, when the mind is defiled, a bad destination (duggati) can be expected. But suppose a cloth were pure and clean. Whatever dye the dyer dipped it in, it would look well dyed and pure in color. Why? Because the cloth was pure. In the same way, when the mind is undefiled, a good destination (sugati) can be expected.

The Sixteen Corruptions of the Mind

§71And what are the corruptions of the mind (cittassa upakkilesā)?

1. covetousness and unrighteous greed (abhijjhāvisamalobha)
2. ill will (byāpāda)
3. anger (kodha)
4. resentment (upanāha)
5. contempt (makkha)
6. spite (paḷāsa)
7. jealousy (issā)
8. stinginess (macchariya)
9. deceit (māyā)
10. deviousness (sāṭheyya)
11. obstinacy (thambha)
12. aggression (sārambha)
13. conceit (māna)
14. arrogance (atimāna)
15. vanity (mada)
16. negligence (pamāda)

§72Knowing that covetousness and unrighteous greed is a corruption of the mind, a mendicant gives it up. [… §72: the same for each of the sixteen …]

Confidence and Joy

§73–74When they have known these corruptions for what they are and given them up, they have unwavering confidence (aveccappasāda):

• in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who can be trained, teacher of gods and humans, awakened, blessed.’;
• in the Dhamma: ‘The Dhamma is well taught by the Blessed One, visible in this very life, immediate, inviting inspection, leading onward, to be personally known by the wise.’;
• in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’.

§75When, to that extent, they have discarded, released, given up, and relinquished the corruptions, thinking ‘I have unwavering confidence in the Buddha … the Dhamma … the Saṅgha’, they find inspiration in the meaning and in the Dhamma, and gladness connected with the Dhamma. When glad, rapture (pīti) arises. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel pleasure. And when they feel pleasure, the mind becomes collected (samādhi).

§76When a mendicant of such ethics, such qualities, and such wisdom eats almsfood of fine rice, the dark grains picked out, with many soups and sauces, it is no obstacle for them. Similes: just as a dirty, stained cloth becomes clean and pure with the help of clear water, and gold becomes pure and bright with the help of a furnace, so too.

The Inner Bathing

§77They abide pervading the world with the four immeasurables (appamaññā):

§78They understand: ‘There is this; there is the inferior; there is the superior; and there is an escape beyond this whole field of perception (saññāgata).’ Knowing and seeing thus, their mind is freed from the taints of sensuality, continued existence, and ignorance. When freed, they know: ‘It is freed.’ They understand: ‘Rebirth is ended; the spiritual life has been lived; what had to be done has been done; there is no return to any state of existence.’ This is called a mendicant who is bathed with the inner bathing (sināto antarena sinānena).”

Sundarika Bhāradvāja

§79At that time the brahmin Sundarika Bhāradvāja was sitting not far from the Blessed One. He asked: “Does Master Gotama go to the river Bāhukā to bathe?” “Brahmin, why go to the Bāhukā? What can the Bāhukā do?” “Many people believe that the Bāhukā leads to the world of heaven and brings merit, and many wash away their bad deeds in it.” Then the Blessed One addressed him in verse:

§80When this was said, Sundarika Bhāradvāja said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of mendicants. May I receive the going forth and the full ordination in Master Gotama’s presence?”

And he received the going forth and the full ordination in the Blessed One’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ And Venerable Bhāradvāja became one of the perfected.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon Venerable Mahācunda came out of retreat, went to the Blessed One, bowed, sat down to one side, and said: §81

“Sir, the many kinds of views that arise in the world, connected with doctrines of a self or doctrines of the world: how does a mendicant who is attending from the beginning give them up and let them go?”

§82“Cunda, those many views connected with doctrines of a self or of the world are given up and let go when one sees, as it truly is with right wisdom, where they arise, where they settle in, and where they operate: ‘This is not mine, I am not this, this is not my self’ (netaṁ mama, nesohamasmi, na meso attā).

What Is Not Effacement

It is possible that a mendicant might enter and remain in an attainment and think, ‘I am practicing self-effacement.’ But in the noble one’s discipline these are not called effacement:

[… §82: each attainment with the full formula …]

1. The Practice of Effacement

§83Now, Cunda, you should practice effacement in these ways:

1. ‘Others will be cruel; we will not be cruel here.’
2. ‘Others will kill living beings; we will not kill.’
3. ‘Others will steal; we will not steal.’
4. ‘Others will be unchaste; we will be chaste.’
5. ‘Others will lie; we will not lie.’
6. ‘Others will speak divisively; we will not.’
7. ‘Others will speak harshly; we will not.’
8. ‘Others will talk nonsense; we will not.’
9. ‘Others will be covetous; we will not be covetous.’
10. ‘Others will have ill will; we will be free of ill will.’
11. ‘Others will have wrong view; we will have right view.’
12. ‘Others will have wrong intention; we will have right intention.’
13. ‘Others will have wrong speech; we will have right speech.’
14. ‘Others will have wrong action; we will have right action.’
15. ‘Others will have wrong livelihood; we will have right livelihood.’
16. ‘Others will have wrong effort; we will have right effort.’
17. ‘Others will have wrong mindfulness; we will have right mindfulness.’
18. ‘Others will have wrong collectedness; we will have right collectedness.’
19. ‘Others will have wrong knowledge; we will have right knowledge.’
20. ‘Others will have wrong freedom; we will have right freedom.’
21. ‘Others will be overcome by dullness and drowsiness; we will be free of them.’
22. ‘Others will be restless; we will not be restless.’
23. ‘Others will doubt; we will have gone beyond doubt.’
24. ‘Others will be angry; we will not be angry.’
25. ‘Others will be resentful; we will not be resentful.’
26. ‘Others will be contemptuous; we will not be contemptuous.’
27. ‘Others will be spiteful; we will not be spiteful.’
28. ‘Others will be jealous; we will not be jealous.’
29. ‘Others will be stingy; we will not be stingy.’
30. ‘Others will be devious; we will not be devious.’
31. ‘Others will be deceitful; we will not be deceitful.’
32. ‘Others will be obstinate; we will not be obstinate.’
33. ‘Others will be arrogant; we will not be arrogant.’
34. ‘Others will be hard to admonish; we will be easy to admonish.’
35. ‘Others will have bad friends; we will have good friends.’
36. ‘Others will be negligent; we will be diligent.’
37. ‘Others will be faithless; we will have faith.’
38. ‘Others will be without conscience; we will have conscience.’
39. ‘Others will be without prudence; we will be prudent.’
40. ‘Others will be unlearned; we will be learned.’
41. ‘Others will be lazy; we will be energetic.’
42. ‘Others will be unmindful; we will be mindful.’
43. ‘Others will lack wisdom; we will be accomplished in wisdom.’
44. ‘Others will cling to their own views, holding them tightly and refusing to let go (sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī); we will not cling to our own views, but hold them loosely and let them go easily.’

2. Arousing the Thought

§84Cunda, I say that even the arising of a thought (cittuppāda) toward wholesome qualities is very helpful, let alone acting on it by body and speech. So you should arouse the thought: ‘Others will be cruel; we will not be cruel here’ [… §84: all forty-four, as in §83 …] ‘Others will cling to their own views; we will let them go easily.’

3. The Way Around

§85Simile: just as there might be a rough path with a smooth path to go around it, or a rough ford with a smooth ford to go around it, so too a cruel person has non-cruelty as the way around (parikkamana), a killer has not killing [… §85: all forty-four, as in §83 …] and one who clings to their own views has letting them go easily.

4. The Way Upward

§86Just as all unwholesome qualities lead downward and all wholesome qualities lead upward, so too a cruel person has non-cruelty to lead them upward (uparibhāva) [… §86: all forty-four, as in §83 …] and one who clings to their own views has letting them go easily.

5. The Way to Extinguishment

§87Simile: that one who is sinking in the mud should pull out another who is sinking in the mud is impossible; that one who is not sinking should pull out another is possible. That one who is not tamed, trained, and extinguished should tame, train, and extinguish another is impossible; that one who is tamed, trained, and extinguished should do so is possible. In the same way, a cruel person has non-cruelty for their extinguishment (parinibbāna) [… §87: all forty-four, as in §83 …] and one who clings to their own views has letting them go easily.

The Charge

§88So, Cunda, I have taught the exposition of effacement, of arousing the thought, of going around, of going upward, and of extinguishment. Whatever a teacher should do for disciples out of compassion, seeking their welfare, I have done for you.

That is what the Blessed One said. Satisfied, Venerable Mahācunda approved what the Blessed One said.

Forty-four items are taught in five sections. This discourse, deep as the ocean, is called “Effacement”.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants: §89

“Reverends, they speak of this thing called ‘right view’ (sammādiṭṭhi). How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?” “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May he himself please clarify it.” “Well then, reverends, listen and apply your mind well, I will speak.”

1. The Unskillful and Its Root

“A noble disciple understands the unskillful and its root, and the skillful and its root. When they’ve done this, they’re defined as a noble disciple who has right view.

• The unskillful (akusala): killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
• Its root: greed (lobha), hate (dosa), and delusion (moha).
• The skillful (kusala): refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
• Its root: contentment, love, and understanding.

Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “But reverend, might there be another way to describe a noble disciple who has right view?” “There might, reverends.” [… §90–104: this exchange, and the closing result, for each way …]

2. Fuel

§90A noble disciple understands fuel (āhāra), its origin, its cessation, and the practice that leads to its cessation. These four fuels maintain sentient beings that have been born and help those about to be born: (1) edible food, whether solid or subtle; (2) contact (phassa); (3) mental intention (manosañcetanā); (4) consciousness (viññāṇa). Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path: Right view (sammādiṭṭhi), right intention (sammāsaṅkappa), right speech (sammāvācā), right action (sammākammanta), right livelihood (sammāājīva), right effort (sammāvāyāma), right mindfulness (sammāsati), and right collectedness (sammāsamādhi).

3. Suffering

§91A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.

• Suffering (dukkha): rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
• Its origin: the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it alights; that is, craving for sensual pleasures (kāmataṇhā), craving for continued existence (bhavataṇhā), and craving for nonexistence (vibhavataṇhā).
• Its cessation: the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
• The practice: simply this noble eightfold path.

4–15. Dependent Origination, Link by Link

In each of the following, a noble disciple understands the link, its origin, its cessation, and the practice that leads to its cessation, which is always simply this noble eightfold path.

4. §92Old age and death (jarāmaraṇa). Old age is the old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. Death is their passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty. Origin: rebirth.
5. §93Rebirth (jāti). The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings. Origin: continued existence.
6. §94Continued existence (bhava). Three states: existence in the sensual realm, the realm of luminous form, and the formless realm. Origin: grasping.
7. §95Grasping (upādāna). Four kinds: grasping at sensual pleasures, views, precepts and observances, and theories of a self. Origin: craving.
8. §96Craving (taṇhā). Six classes: craving for sights, sounds, smells, tastes, touches, and ideas. Origin: feeling.
9. §97Feeling (vedanā). Six classes: feeling born of contact through the eye, ear, nose, tongue, body, and mind. Origin: contact.
10. §98Contact (phassa). Six classes: contact through the eye, ear, nose, tongue, body, and mind. Origin: the six sense fields.
11. §99The six sense fields (saḷāyatana). The sense fields of the eye, ear, nose, tongue, body, and mind. Origin: name and form.
12. §100Name and form (nāmarūpa). Feeling, perception, intention, contact, and application of mind: this is called name. The four principal states, and form derived from them: this is called form. Origin: consciousness.
13. §101Consciousness (viññāṇa). Six classes: eye, ear, nose, tongue, body, and mind consciousness. Origin: choices.
14. §102Choices (saṅkhārā). Three kinds: choices by way of body, speech, and mind. Origin: ignorance.
15. §103Ignorance (avijjā). Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Origin: defilement.

[… §92–103: the four-part formula and the closing result, for each link …]

16. Defilement

§104A noble disciple understands defilement (āsava), its origin, its cessation, and the practice that leads to its cessation. There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance. Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path: Right view (sammādiṭṭhi), right intention (sammāsaṅkappa), right speech (sammāvācā), right action (sammākammanta), right livelihood (sammāājīva), right effort (sammāvāyāma), right mindfulness (sammāsati), and right collectedness (sammāsamādhi).

A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants: §105

§106“Mendicants, the four kinds of mindfulness meditation (satipaṭṭhāna) are the path to convergence (ekāyano maggo). They are in order:

1. to purify sentient beings,
2. to get past sorrow and crying,
3. to make an end of pain and sadness,
4. to discover the system (ñāya),
5. to realize extinguishment.

What four? It’s when a mendicant meditates by observing an aspect of:

1. the body (kāye kāyānupassī),
2. feelings (vedanāsu vedanānupassī),
3. the mind (citte cittānupassī),
4. principles (dhammesu dhammānupassī),

in each case keen, aware, and mindful (ātāpī sampajāno satimā), rid of covetousness and displeasure for the world.

1. Observing the Body

§107(1) Mindfulness of breathing (ānāpānasati). And how does a mendicant meditate observing an aspect of the body? It’s when a mendicant, gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out.

1. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
2. Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
3. They practice like this: ‘I’ll breathe in and out experiencing the whole body (sabbakāya).’
4. They practice like this: ‘I’ll breathe in and out stilling the physical process (kāyasaṅkhāra).’

Simile: it’s like a deft lathe-turner or lathe-turner’s apprentice. When drawing a long pull they know: ‘I’m drawing a long pull,’ and when drawing a short pull they know: ‘I’m drawing a short pull.’

§108(2) The postures (iriyāpatha). Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.

§109(3) Situational awareness (sampajañña). Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

§110(4) Focusing on the repulsive (paṭikūlamanasikāra). Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth: ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’

Simile: it’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

§111(5) Focusing on the elements (dhātumanasikāra). Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ Simile: it’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.

§112(6) The charnel ground contemplations (sivathikā). Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ The nine stages:

1. dead for one, two, or three days, bloated, livid, and festering;
2. being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures;
3. a skeleton with flesh and blood, held together by sinews;
4. a skeleton without flesh but smeared with blood, and held together by sinews;
5. a skeleton rid of flesh and blood, held together by sinews;
6. bones rid of sinews scattered in every direction: here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull;
7. white bones, the color of shells;
8. decrepit bones, heaped in a pile;
9. bones rotted and crumbled to powder.

[… §107–112: the refrain, after each body exercise …]

2. Observing the Feelings

§113And how does a mendicant meditate observing an aspect of feelings? It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ So too they know:

1. a pleasant feeling (sukha vedanā);
2. a painful feeling (dukkha vedanā);
3. a neutral feeling (adukkhamasukha vedanā);
4. a pleasant feeling of the flesh (sāmisa);
5. a pleasant feeling not of the flesh (nirāmisa);
6. a painful feeling of the flesh;
7. a painful feeling not of the flesh;
8. a neutral feeling of the flesh;
9. a neutral feeling not of the flesh.

And so they meditate observing an aspect of feelings internally, externally, and both; observing the liability to originate and to vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

3. Observing the Mind

§114And how does a mendicant meditate observing an aspect of the mind? It’s when a mendicant understands:

1. mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’ (sarāga / vītarāga);
2. mind with hate and mind without hate (sadosa / vītadosa);
3. mind with delusion and mind without delusion (samoha / vītamoha);
4. constricted mind and scattered mind (saṅkhitta / vikkhitta);
5. expansive mind and unexpansive mind (mahaggata / amahaggata);
6. mind that is not supreme and mind that is supreme (sa-uttara / anuttara);
7. mind immersed in samādhi and mind not immersed in samādhi (samāhita / asamāhita);
8. freed mind and unfreed mind (vimutta / avimutta).

And so they meditate observing an aspect of the mind internally, externally, and both; observing the liability to originate and to vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

4. Observing Principles

§115(1) The hindrances (nīvaraṇa). And how does a mendicant meditate observing an aspect of principles? It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. When they have sensual desire in them, they understand: ‘I have sensual desire in me.’ When they don’t have it, they understand: ‘I don’t have sensual desire in me.’ They understand how it arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. The same for each hindrance:

1. sensual desire (kāmacchanda),
2. ill will (byāpāda),
3. dullness and drowsiness (thīnamiddha),
4. restlessness and remorse (uddhaccakukkucca),
5. doubt (vicikicchā).

§116(2) The aggregates (upādānakkhandha). Furthermore, a mendicant observes the five grasping aggregates, contemplating: ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

§117(3) The sense fields (āyatana). Furthermore, a mendicant understands the eye, sights, and the fetter (saṁyojana) that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. So too with the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas.

§118(4) The awakening factors (bojjhaṅga). Furthermore, when a mendicant has the awakening factor of mindfulness in them, they understand: ‘I have the awakening factor of mindfulness in me’; when they don’t, they understand that too. They understand how the awakening factor that has not arisen comes to arise; and how the awakening factor that has arisen becomes fully developed. The same for each factor:

1. mindfulness (sati)
2. investigation of principles (dhammavicaya)
3. energy (vīriya)
4. rapture (pīti)
5. tranquility (passaddhi)
6. immersion (samādhi)
7. equanimity (upekkhā)

§119(5) The truths (ariyasacca). Furthermore, a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

§136And so they meditate observing an aspect of principles internally, externally, and both; observing the liability to originate and to vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. [… §115–119: the refrain, after each of the five frameworks …]

The Guarantee

§137Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment (aññā) in this very life, or if there’s residue left behind, non-return (anāgāmitā). Let alone seven years: six years, five, four, three, two, or one year; seven months, six, five, four, three, two, or one month; a fortnight. Let alone a fortnight: anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

§138‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ That’s what I said, and this is why I said it.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: §139

The Grounds for the Roar

Wanderers of other sects might ask: ‘On what strength, on what grounds, do you say this?’ You should answer: ‘The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, has taught four things. Seeing them in ourselves, we say this:

1. we have confidence in the Teacher,
2. we have confidence in the Dhamma,
3. we have fulfilled the precepts,
4. and our companions in the Dhamma, both lay and ordained, are dear and agreeable to us.’

§140The wanderers might reply: ‘We too have confidence in our teacher and our teaching, we have fulfilled our precepts, and our companions are dear to us. What, then, is the distinction between you and us?’

The One Goal

§141You should ask them: ‘Is the goal (niṭṭhā) one, or many?’ Answering rightly, they would say: ‘The goal is one, not many.’ Then ask:

1. ‘Is it for one with greed, or for one free of greed?’ — ‘For one free of greed.’
2. ‘For one with hate, or free of hate?’ — ‘Free of hate.’
3. ‘For one with delusion, or free of delusion?’ — ‘Free of delusion.’
4. ‘For one with craving, or free of craving?’ — ‘Free of craving.’
5. ‘For one who clings, or one who does not cling (anupādāna)?’ — ‘One who does not cling.’
6. ‘For one who is wise, or one who is unwise?’ — ‘One who is wise.’
7. ‘For one who favors and opposes (anuruddha-paṭiviruddha), or one who neither favors nor opposes?’ — ‘One who neither favors nor opposes.’
8. ‘For one who delights in proliferation (papañca), or one who delights in non-proliferation?’ — ‘One who delights in non-proliferation.’

Two Views

§142Mendicants, there are two views: the view of existence (bhavadiṭṭhi) and the view of non-existence (vibhavadiṭṭhi). Ascetics or brahmins who rely on, adopt, and cling to the view of existence oppose the view of non-existence; those who cling to the view of non-existence oppose the view of existence.

• Those who do not truly understand the origin, the ending, the gratification, the drawback, and the escape regarding these two views are with greed, hate, delusion, craving, and clinging, and unwise; they favor and oppose and delight in proliferation. They are not freed from birth, aging, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
• Those who truly understand them are free of greed, hate, delusion, craving, and clinging, and wise; they neither favor nor oppose and delight in non-proliferation. They are freed from birth, aging, and death; they are freed from suffering, I say.

The Four Kinds of Clinging

§143There are four kinds of clinging (upādāna):

1. clinging to sensual pleasures (kāmupādāna),
2. clinging to views (diṭṭhupādāna),
3. clinging to precepts and observances (sīlabbatupādāna),
4. clinging to a doctrine of self (attavādupādāna).

There are ascetics and brahmins who claim to teach the full understanding of all clinging, yet do not rightly describe it:

• some describe the full understanding of clinging to sensual pleasures, but not the other three;
• some describe it for sensual pleasures and views, but not the other two;
• some describe it for sensual pleasures, views, and precepts and observances, but not for a doctrine of self.

Why? Because they do not truly understand those remaining kinds. In such a teaching and discipline, confidence in the teacher is not rightly placed, nor confidence in the teaching, nor the fulfilling of precepts, nor affection for companions. Why? Because that teaching and discipline is badly proclaimed and badly expounded, not emancipating, not leading to peace, taught by one who is not fully awakened.

§144But the Tathāgata, the perfected one, the fully awakened Buddha, claims to teach the full understanding of all clinging, and he rightly describes it: the full understanding of clinging to sensual pleasures, to views, to precepts and observances, and to a doctrine of self. In such a teaching and discipline, confidence in the Teacher is rightly placed, as are confidence in the Dhamma, the fulfilling of precepts, and affection for companions. Why? Because that teaching and discipline is well proclaimed, well expounded, emancipating, leading to peace, taught by a fully awakened one.

The Source of Clinging

§145And what is the source, origin, birthplace, and generator of these four kinds of clinging? Craving. And of craving? Feeling. Of feeling? Contact. Of contact? The six sense fields. Of the six sense fields? Name-and-form. Of name-and-form? Consciousness. Of consciousness? Volitional formations. Of volitional formations? Ignorance.

When a mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they no longer cling to sensual pleasures, to views, to precepts and observances, or to a doctrine of self. Not clinging, they are not agitated (na paritassati). Not agitated, they personally attain Nibbāna. They understand: ‘Rebirth is ended; the spiritual life has been lived; what had to be done has been done; there is no return to any state of existence.’”

That is what the Blessed One said. Satisfied, the mendicants approved what the Blessed One said.

So I have heard. At one time the Buddha was staying outside the city of Vesālī in a woodland grove west of the town. Now at that time Sunakkhatta the Licchavi had recently left this teaching and training. He was telling a crowd in Vesālī: “The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective. Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending of suffering.” §146

Venerable Sāriputta, wandering for alms in Vesālī, heard this. After the meal he went to the Buddha and told him what had happened.

Criticism That Is Praise

§147“Sāriputta, Sunakkhatta, that futile man, is angry. His words are spoken out of anger. Thinking he criticizes the Realized One, in fact he just praises him. For it is praise of the Realized One to say: ‘Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending of suffering.’

But there’s no way Sunakkhatta will infer about me from the teaching:

• ‘That Blessed One is perfected, a fully awakened Buddha …’ (the nine qualities);
• ‘That Blessed One wields the many kinds of psychic power …’;
• ‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and heavenly, whether near or far’;
• ‘That Blessed One understands the minds of other beings and individuals, having encompassed them with his own mind: mind with greed as “mind with greed” … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’

The Ten Powers of a Realized One

§148There are these ten powers of a Realized One (tathāgatabala). With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel (brahmacakka). The Realized One truly understands:

1. the possible as possible, and the impossible as impossible;
2. the result of deeds undertaken in the past, future, and present in terms of grounds and causes;
3. where all paths of practice lead;
4. the world with its many and diverse elements;
5. the diverse convictions of sentient beings;
6. the faculties of other sentient beings and other individuals;
7. corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments;
8. his many kinds of past lives, with features and details;
9. with clairvoyance that is purified and superhuman, how sentient beings pass away and are reborn according to their deeds;
10. the undefiled freedom of heart and freedom by wisdom, realized with his own insight in this very life due to the ending of defilements.

[… §148: after each of the ten powers …]

§149When I know and see in this way, suppose someone were to say: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say.

The Four Kinds of Self-Assurance

§150Sāriputta, a Realized One has four kinds of self-assurance (vesārajja). I see no reason for anyone, whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world, to legitimately scold me, saying:

1. ‘You claim to be a fully awakened Buddha, but you don’t understand these things’;
2. ‘You claim to have ended all defilements, but you still have these defilements’;
3. ‘The acts that you say are obstructions are not really obstructions for the one who performs them’;
4. ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’

Since I see no such reason, I live secure, fearless, and self-assured. [… §150: the warning against Sunakkhatta’s view, repeated …]

The Eight Assemblies

§151Sāriputta, there are these eight assemblies:

1. of aristocrats (khattiya)
2. of brahmins
3. of householders
4. of ascetics
5. of the gods of the four great kings
6. of the gods of the thirty-three
7. of Māras
8. of divinities

Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. I recall having approached assemblies of hundreds of each. There I used to sit with them, converse, and engage in discussion. But I don’t see any reason to feel afraid or insecure, so I live secure, fearless, and self-assured. [… §151: the warning against Sunakkhatta’s view, repeated …]

The Four Kinds of Reproduction

§152Sāriputta, there are these four kinds of reproduction (yoni):

1. from an egg: beings who are born by breaking out of an eggshell;
2. from a womb: beings who are born by breaking out of the amniotic sac;
3. from moisture: beings who are born in a rotten fish, a rotten carcass, rotten porridge, a cesspool, or a sump;
4. spontaneous: gods, hell-beings, certain humans, and certain beings in the lower realms. [… §152: the warning against Sunakkhatta’s view, repeated …]

The Five Destinations

§153There are these five destinations (gati): hell, the animal realm, the ghost realm, humanity, and the gods. I understand each of them, and the path and practice that leads there, and how someone practicing that way is reborn there after death. And I understand extinguishment, and the path and practice that leads to extinguishment, and how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life.

§154When I’ve comprehended the mind of a certain individual, I understand: ‘This individual is practicing in such a way and is riding upon such a path that they will arrive at such a destination.’ Some time later I see that it is so. In each case it is as if a person struggling in the oppressive heat, weary, thirsty, and parched, had set out on a path, and a person with clear eyes saw where it would bring them:

1. Hell: to a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked, where they experience absolutely painful feelings, sharp and severe.
2. The animal realm: to a sewer deeper than a man’s height, full to the brim with feces, where they suffer painful feelings, sharp and severe.
3. The ghost realm: to a tree growing on rugged ground, with thin foliage casting dappled shade, where they experience mostly painful feelings.
4. Humanity: to a tree growing on smooth ground, with abundant foliage casting dense shade, where they experience mostly pleasant feelings.
5. The gods: to a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with door fastened and window shuttered, with a couch spread with woolen covers and a fine deer hide, a canopy above and red pillows at both ends, where they experience feelings of absolute happiness.
6. Extinguishment: to a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, with a dense forest grove nearby. Having plunged in, bathed, and drunk, when all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, experiencing feelings of absolute happiness. In the same way I see an individual who has realized the undefiled freedom of heart and freedom by wisdom in this very life, experiencing feelings of absolute happiness.

[… §154: the full comparison for each, and the warning …]

The Bodhisatta’s Austerities

§155Sāriputta, I recall having practiced a spiritual path consisting of four factors:

1. I used to be a fervent mortifier, the ultimate fervent mortifier (tapassī);
2. I used to live rough, the ultimate rough-liver (lūkha);
3. I used to live in disgust of sin, the ultimate one living in disgust of sin (jegucchī);
4. I used to be secluded, in ultimate seclusion (pavivitta).

My fervent mortification: I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or prepared specially for me, or an invitation for a meal. I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where food for distribution is advertised; or where there’s a hound waiting or flies buzzing. I accepted no fish or meat or beer or wine, and drank no fermented gruel. I went to just one house for alms, taking just one mouthful, up to seven houses and seven mouthfuls; I fed on one saucer a day, up to seven; I ate once a day, up to once a fortnight. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung; I survived on forest roots and fruits, or eating fallen fruit. I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide, kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. I tore out hair and beard; I constantly stood, turning down seats; I squatted; I lay on a mat of thorns; I was devoted to ritual bathing three times a day, including at dusk. And so I lived committed to practicing these various ways of mortifying and tormenting the body.

§156My rough living: the dust and dirt built up on my body over many years until it started flaking off, like the trunk of a pale-moon ebony (tinduka) tree, which builds up bark over many years until it starts flaking off. But it didn’t occur to me: ‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ My living in disgust of sin: I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking: ‘May I not injure any little creatures on unclear ground.’ My seclusion: I would plunge deep into a wilderness region, and when I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands, so that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. As long as my own urine and excrement lasted, I would even eat that.

§157I would plunge deep into an awe-inspiring forest grove, so awe-inspiring that normally it would make your hair stand on end if you weren’t free of greed. On days such as the cold spell when the snow falls, I stayed in the open by night and in the forest by day. But in the last month of summer I’d stay in the open by day and in the forest by night. And then this verse, which was neither supernaturally inspired nor learned before in the past, occurred to me:

I would make my bed in a charnel ground, with the bones of the dead for a pillow. Then village louts would come up to me. They’d spit and piss on me, throw mud on me, even poke twigs in my ears. But I don’t recall ever having a bad thought about them. Such was my abiding in equanimity.

Purity Through Food

§158–159There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from food.’ They say: ‘Let’s live on:

1. jujubes
2. mung beans
3. sesame
4. ordinary rice.’

I recall eating just a single jujube, or a single bean, a single sesame seed, a single grain of rice. You might think that at that time they must have been very big. But they were at most the same size as today. Eating so very little, my body became severely emaciated:

• my major and minor limbs became like the joints of an eighty-year-old or a dying man;
• my bottom became like a camel’s hoof;
• my vertebrae stuck out like beads on a string;
• my ribs were as gaunt as the broken-down rafters on an old barn;
• the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well;
• my scalp shriveled and withered like a green bitter gourd in the wind and sun;
• the skin of my belly stuck to my backbone, so that when I tried to rub my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed my belly;
• when I tried to urinate or defecate I fell face down right there;
• when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

But I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Why is that? Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which delivers one who applies it to the complete ending of suffering.

Other Doctrines of Purity

§160There are some ascetics and brahmins who have the doctrine that purity comes from:

1. transmigration (saṁsāra): but it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except the gods of the pure abodes; for if I had transmigrated there I would not have returned to this realm again;
2. rebirth (upapatti): but it’s not easy to find any rebirth that I haven’t previously been reborn in;
3. abode of rebirth (āvāsa): but it’s not easy to find an abode where I haven’t previously abided;
4. sacrifice (yañña): but it’s not easy to find a sacrifice that I haven’t previously offered, when I was an anointed aristocratic king or a well-to-do brahmin;
5. serving the sacred flame (aggiparicariyā): but it’s not easy to find a fire that I haven’t previously served, when I was an anointed aristocratic king or a well-to-do brahmin.

Wisdom That Does Not Deteriorate

§161There are some ascetics and brahmins who have this view: ‘So long as this gentleman is youthful, with pristine black hair, in the prime of life, he will be endowed with perfect lucidity of wisdom. But when he’s old, eighty, ninety, or a hundred years old, he will lose his lucidity of wisdom.’ But you should not see it like this. For now I am old, elderly, and senior; I am eighty years old. Suppose I had four disciples with a lifespan of a hundred years, each perfect in memory, remembrance, retention, and lucidity of wisdom, as easily as a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. They’d bring up questions about the four kinds of mindfulness meditation again and again, pausing only to eat and drink, go to the toilet, and sleep to dispel weariness; I would answer each question, and they’d not ask the same question twice. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. And at the end of a hundred years my four disciples would pass away. Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom.

And if there’s anyone of whom it may be rightly said that a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”

The Hair-raising Discourse

§162Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him. He said: “It’s incredible, sir, it’s amazing! While I was listening to this exposition of the teaching my hair stood up! What is the name of this exposition?” “Well then, Nāgasamāla, you may remember it as ‘The Hair-raising Discourse’ (lomahaṁsanapariyāya).”

That is what the Buddha said. Satisfied, Venerable Nāgasamāla approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. §163Then several mendicants, finding it too early to wander for alms in Sāvatthī, visited the monastery for the wanderers of other religions. The wanderers said to them:

“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we; of forms, and so do we; of feelings, and so do we. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

§164Those mendicants neither approved nor rejected that statement, thinking, “We will learn the meaning of this statement from the Buddha himself.” After the meal they went to the Buddha and told him what had happened.

§165“Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, what’s the gratification (assāda), the drawback (ādīnava), and the escape (nissaraṇa) when it comes to sensual pleasures? When it comes to forms? When it comes to feelings?’ Questioned like this, they would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world, with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans, who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

Sensual Pleasures

§166The gratification. There are these five kinds of sensual stimulation (kāmaguṇa): sights known by the eye, sounds known by the ear, smells known by the nose, tastes known by the tongue, and touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.

§167The drawback. A mass of suffering (dukkhakkhandha) apparent in the present life, caused by sensual pleasures:

1. A gentleman earns a living by means such as arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
2. If they try hard but fail to accrue riches, they sorrow and wail and lament, beating their breast and falling into confusion: ‘Oh, my hard work is wasted. My efforts are fruitless!’
3. If they succeed, they experience pain and sadness when they try to protect it: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ And when it is lost even though they ward it, they lament: ‘What once was mine is gone.’
4. §168For the sake of sensual pleasures kings fight with kings, aristocrats with aristocrats, brahmins with brahmins, and householders with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. Once they’ve started quarreling, they attack each other with fists, stones, rods, and swords, resulting in death and deadly pain.
5. They don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. There they are struck with arrows and spears, and their heads are chopped off, resulting in death and deadly pain.
6. They charge wetly plastered bastions, with arrows and spears flying and swords flashing; they are struck, splashed with dung, crushed by a superior force, and their heads are chopped off.
7. §169They break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. The rulers would arrest them and subject them to various punishments: whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded. These result in death and deadly pain.
8. For the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind, and after death they’re reborn in a place of loss, a bad place, the underworld, hell. This is a drawback of sensual pleasures to do with lives to come.

[… §167–169: after each drawback …]

§170The escape. Removing and giving up desire and greed (chandarāga) for sensual pleasures: this is the escape from sensual pleasures.

There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that they will. Those who do truly understand them can.

Forms

§171The gratification. Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?” “Yes, sir.” “The pleasure and happiness that arise from this beauty and prettiness is the gratification of forms.

The drawback. Suppose that some time later you were to see that same sister:

1. eighty, ninety, or a hundred years old, bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy;
2. sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others;
3. §172as a corpse discarded in a charnel ground, dead for one, two, or three days, bloated, livid, and festering;
4. being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures;
5. a skeleton with flesh and blood, held together by sinews;
6. a skeleton rid of flesh but smeared with blood, and held together by sinews;
7. a skeleton rid of flesh and blood, held together by sinews;
8. bones rid of sinews scattered in every direction;
9. white bones, the color of shells;
10. decrepit bones, heaped in a pile;
11. bones rotted and crumbled to powder.

“What do you think, mendicants? Has not that former beauty vanished and the drawback become clear?” “Yes, sir.” “This is the drawback of forms.” [… §172: the same question and answer, after each stage …]

The escape. Removing and giving up desire and greed for forms: this is the escape from forms. [… §172: those who do and do not understand, as at §170 …]

Feelings

§173The gratification. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, and so too the second, third, and fourth absorption [… §173: the same, for each absorption …]. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt (abyābajjha) is the ultimate gratification of feelings, I say.

§174The drawback. That feelings are impermanent, suffering, and perishable: this is their drawback.

The escape. Removing and giving up desire and greed for feelings: this is the escape from feelings.

There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that they will. Those who do truly understand them can.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said: §175

“For a long time, sir, I have understood your teaching like this: ‘Greed, hate, and delusion are corruptions of the mind.’ Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion. I wonder what qualities remain in me that I have such thoughts?”

§176“Mahānāma, there is a quality that remains in you that makes you have such thoughts. For if you had given up that quality you would not still be living at home and enjoying sensual pleasures. But because you haven’t given it up you are still living at home and enjoying sensual pleasures.

The Bliss Apart From Sensual Pleasures

§177‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Even though a noble disciple has clearly seen this with right wisdom, as long as they do not achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that, they can return to sensual pleasures. But when they do achieve that rapture and bliss, or something more peaceful, they do not return to sensual pleasures.

Before my awakening, when I was still unawakened but intent on awakening, I too clearly saw this with right wisdom. But so long as I didn’t achieve the rapture and bliss apart from sensual pleasures, or something even more peaceful, I didn’t announce that I would not return to sensual pleasures. When I did achieve it, I announced that I would not return to them.

Gratification and Drawback

§178And what is the gratification of sensual pleasures? The pleasure and happiness that arise from the five kinds of sensual stimulation: likable sights, sounds, smells, tastes, and touches. And what is the drawback? A mass of suffering apparent in the present life, and to do with lives to come:

1. the hardships of earning a living by a profession, facing cold, heat, insects, and hunger;
2. sorrow and wailing when effort fails to accrue riches;
3. anxiety in protecting wealth, and grief when rulers, bandits, fire, flood, or unloved heirs take it;
4. fights between kings, aristocrats, brahmins, householders, parents and children, siblings, and friends, resulting in death and deadly pain;
5. battle, with arrows and spears flying and swords flashing;
6. charges on wetly plastered bastions, being splashed with dung and crushed by a superior force;
7. housebreaking, highway robbery, and adultery, and the punishments inflicted by rulers;
8. bad conduct by way of body, speech, and mind, and rebirth in hell after death.

[… each described in full as in MN 13, §166–169 …]

The Jain Ascetics at the Black Rock

§179Mahānāma, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, turning down seats, and they felt painful, sharp, severe, acute feelings due to exertion. In the late afternoon I went to them and asked why.

They said: ‘Reverend, the Jain ascetic of the Ñātika clan (Nāṭaputta) claims to be all-knowing and all-seeing, thus: “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.” He says, “O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future. With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.” We endorse and accept this.’

§180I asked them whether they know for sure:

1. that they existed in the past, and it is not the case that they did not exist? ‘No we don’t, reverend.’
2. that they did bad deeds in the past? ‘No we don’t.’
3. that they did bad deeds of this type or that? ‘No we don’t.’
4. that so much suffering has already been worn away, or that so much still remains, or that when so much is worn away all suffering will have been worn away? ‘No we don’t.’
5. about giving up unskillful qualities in this very life and embracing skillful qualities? ‘No we don’t.’

‘So it seems that you don’t know any of these things. That being so, when those in the world who are violent and bloody-handed and of cruel livelihood are reborn among humans they go forth as Jain ascetics.’

‘Reverend Gotama, pleasure is not gained through pleasure; pleasure is gained through pain. For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Magadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’ ‘Clearly the venerables have spoken rashly, without reflection. Rather, I’m the one who should be asked about who lives in greater pleasure.’ ‘Clearly we spoke rashly. But let that be. Now we ask Venerable Gotama: who lives in greater pleasure?’

‘Well then, I’ll ask you about this in return. Is King Bimbisāra capable of experiencing absolute happiness for seven days and nights without moving his body or speaking?’ ‘No he is not, reverend.’ ‘For six days … five … four … three … two … one day?’ ‘No he is not.’ ‘But I am capable of experiencing absolute happiness without moving my body or speaking for one day and night, for two, three, four, five, six, or seven days. This being so, who lives in greater pleasure, King Bimbisāra or I?’ ‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’”

That is what the Buddha said. Satisfied, Mahānāma the Sakyan approved what the Buddha said.

Thus have I heard. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Suṁsumāragira, in the deer park at Bhesakaḷā Grove. There he addressed the mendicants: §181

“Reverends, suppose a mendicant invites the others: ‘Let the venerables correct me; I should be corrected by the venerables.’ But they are hard to admonish, endowed with qualities that make them hard to admonish; impatient, they do not take instruction respectfully. Then their companions in the spiritual life think they should not be corrected or instructed, and that they should not be trusted.

Sixteen Qualities That Make One Hard to Admonish

1. having bad wishes, being under the sway of bad wishes (pāpiccha);
2. praising oneself and disparaging others;
3. being angry and overcome by anger;
4. being resentful because of anger;
5. being stubborn because of anger;
6. uttering words bordering on anger;
7. when accused, resisting the accuser;
8. when accused, denigrating the accuser;
9. when accused, counter-accusing the accuser;
10. when accused, evading the issue, leading the talk aside, and showing anger, hate, and bitterness;
11. when accused, failing to account for one’s conduct;
12. being contemptuous and spiteful;
13. being jealous and stingy;
14. being devious and deceitful;
15. being obstinate and arrogant;
16. clinging to one’s own views, holding them tightly and refusing to let go.

§182But suppose a mendicant does not invite the others to correct them, yet they are easy to admonish, endowed with the opposite qualities: free of bad wishes [… §182: all sixteen, in their positive form …] not clinging to their own views, but letting them go easily. Patient, they take instruction respectfully. Then their companions think they should be corrected and instructed, and that they can be trusted.

Self-Inference

§183Here, reverends, a mendicant should infer about themselves (anuminitabbaṁ) in this way: ‘A person with bad wishes, under the sway of bad wishes, is displeasing and disagreeable to me. If I were to have bad wishes, I would be displeasing and disagreeable to others.’ Knowing this, they should arouse the thought: ‘I will not have bad wishes.’ [… §183: the same inference, for each of the sixteen …] ‘I will not cling to my own views, but let them go easily.’

Self-Review

§184Here, reverends, a mendicant should review themselves (paccavekkhitabbaṁ) in this way: ‘Do I have bad wishes? Am I under the sway of bad wishes?’ If, on reviewing, they know that they are, they should strive to abandon those bad, unwholesome qualities. But if, on reviewing, they know that they are not, they should abide in rapture and gladness, training day and night in wholesome qualities. [… §184: the same review, for each of the sixteen …]

If, on reviewing, a mendicant sees that not all these bad, unwholesome qualities are abandoned in them, they should strive to abandon them all. But if they see that all are abandoned, they should abide in rapture and gladness, training day and night in wholesome qualities.

Simile of the mirror: just as a woman or man, young and fond of adornment, looking at the image of their face in a clean, bright mirror or in a bowl of clear water, sees a smudge or blemish there and tries to remove it; and if they see none, they are pleased: ‘How fortunate that I am clean!’ So too, on reviewing, if a mendicant sees that not all these bad, unwholesome qualities are abandoned, they should strive to abandon them all; but if they see that all are abandoned, they should abide in rapture and gladness, training day and night in wholesome qualities.”

That is what Venerable Mahāmoggallāna said. Satisfied, the mendicants approved what he said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: §185

“Mendicants, that any mendicant who has not abandoned five kinds of wilderness in the heart and has not cut off five shackles of the heart should come to growth, increase, and fulfillment in this Dhamma and discipline: that is impossible.

Five Kinds of Wilderness in the Heart

1. A mendicant doubts the Teacher, is uncertain, undecided, without confidence.
2. They doubt the Dhamma.
3. They doubt the Saṅgha.
4. They doubt the training.
5. They are angry and displeased with their companions in the spiritual life, resentful and closed-hearted.

This being so, their mind does not incline to ardor, devotion, persistence, and striving. [… §185: after each of the five …]

Five Shackles of the Heart

§186And what are the five shackles of the heart not cut off?

1. A mendicant is not free of lust, desire, affection, thirst, passion, and craving for sensual pleasures.
2. They are not free of lust for the body.
3. They are not free of lust for form.
4. They eat as much as they like until the belly is full, and indulge in the pleasure of sleeping, lying down, and drowsing.
5. They live the spiritual life aspiring to some order of gods: ‘By this precept, observance, austerity, or spiritual life, may I become a god or one of the gods.’

This being so, their mind does not incline to ardor, devotion, persistence, and striving. That any mendicant with these ten should come to growth, increase, and fulfillment in this Dhamma and discipline: that is impossible.

§187–188But that a mendicant who has abandoned the five kinds of wilderness in the heart (no doubt about the Teacher, the Dhamma, the Saṅgha, or the training, and no anger toward their companions) and has cut off the five shackles (free of lust for sensual pleasures, for the body, and for form; not indulging in food and sleep; not practicing to become a god) should come to growth, increase, and fulfillment: that is possible. For their mind inclines to ardor, devotion, persistence, and striving. [… §187–188: each of the ten, in its positive form …]

The Fifteen Factors

§189They develop the four bases of psychic power (iddhipāda):

1. the basis of psychic power endowed with collectedness due to desire (chanda) and active striving;
2. … due to energy (vīriya) and active striving;
3. … due to mind (citta) and active striving;
4. … due to investigation (vīmaṁsā) and active striving;

and enthusiasm (ussoḷhi) is the fifth. A mendicant endowed with these fifteen factors, including enthusiasm, is capable of breaking through, of awakening, of attaining the supreme sanctuary.

Simile of the hen: suppose there were a hen with eight, ten, or twelve eggs, which she had properly covered, warmed, and incubated. Even if she did not wish, ‘Oh, may my chicks break through the eggshell with the points of their claws and beaks and hatch safely!’, still the chicks would be capable of breaking out and hatching safely. So too, a mendicant endowed with these fifteen factors, including enthusiasm, is capable of breaking through, of awakening, of attaining the supreme sanctuary.”

That is what the Blessed One said. Satisfied, the mendicants approved what the Blessed One said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the mendicants: “Mendicants, I will teach you an exposition on jungle thickets (vanapattha). Listen and apply your minds well; I will speak.” §190

Living by a Jungle Thicket

1. §191No progress, requisites hard to get. A mendicant lives depending on a jungle thicket. While living there, their unestablished mindfulness does not become established, their uncollected mind does not become collected, their unexhausted taints are not exhausted, and they do not attain the unattained supreme sanctuary. And the requisites of life that one gone forth must obtain (robes, almsfood, lodgings, and medicines and supplies for the sick) are hard to get. Reflecting on this, that mendicant should leave that jungle thicket that very night or that very day; they should not stay there.
2. §192No progress, requisites easy to get. Their practice does not progress, but the requisites are easy to get. They should reflect: ‘I did not go forth from home into homelessness for the sake of robes, almsfood, lodgings, or medicines. Yet here my practice does not progress.’ Having reflected, they should leave; they should not stay.
3. §193Progress, requisites hard to get. Their mindfulness becomes established, their mind collected, their taints exhausted, and they attain the supreme sanctuary, but the requisites are hard to get. They should reflect: ‘I did not go forth for the sake of robes, almsfood, lodgings, or medicines. And here my practice progresses.’ Having reflected, they should stay; they should not leave.
4. §194Progress, requisites easy to get. Their practice progresses and the requisites are easy to get. That mendicant should stay in that jungle thicket as long as life lasts; they should not leave.

Village, Town, City, Country

§195The same four cases apply to a mendicant living depending on:

1. a village (gāma)
2. a town (nigama)
3. a city (nagara)
4. a country (janapada)

[… §195: the four cases, for each of the four …]

Living Dependent on a Person

1. §196No progress, requisites hard to get. A mendicant lives depending on a certain person. While living with them, their practice does not progress and the requisites are hard to get. That mendicant should leave that person at once, by night or by day, without asking leave; they should not follow them.
2. §197No progress, requisites easy to get. Reflecting, ‘I did not go forth for the sake of robes, almsfood, lodgings, or medicines’, they should leave that person after asking leave; they should not follow them.
3. Progress, requisites hard to get. Reflecting, ‘I did not go forth for the sake of requisites, and here my practice progresses’, they should follow that person; they should not leave.
4. §198Progress, requisites easy to get. That mendicant should follow that person as long as life lasts; they should not leave them, even if driven away.”

That is what the Blessed One said. Satisfied, the mendicants approved what the Blessed One said.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. After the meal, on his return from almsround in Kapilavatthu, he went to the Great Wood for the day’s meditation, plunged deep into it, and sat at the root of a young wood-apple tree to meditate. §199

Daṇḍapāṇi the Sakyan, while going for a walk, plunged deep into the Great Wood. He approached the Buddha, exchanged greetings, and stood to one side leaning on his staff. He said, “What is the ascetic’s doctrine? What does he assert?”

“Respectable sir, my doctrine is such that one does not argue with anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state.”

When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.

The Brief Summary

§200Then in the late afternoon, the Buddha came out of retreat, went to the Banyan Tree Monastery, and told the mendicants what had happened. §201One of the mendicants said, “But sir, asserting what doctrine does the Buddha not argue with anyone in this world? And how is it that perceptions do not underlie the Buddha?”

That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Going to Mahākaccāna

§202Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining it.” They went to him and asked.

§203Simile of the heartwood: “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask.” “Certainly, reverend. Still, you are praised by the Buddha and capable of explaining it. Please explain this, if it’s no trouble.”

Mahākaccāna’s Analysis

§204“Well then, reverends, listen and apply your mind well. This is how I understand the detailed meaning of the Buddha’s summary recital:

Ear consciousness arises dependent on the ear and sounds, and so for the nose and smells, the tongue and tastes, and the body and touches [… §204: the same sequence, for each sense …]. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive; what you perceive, you think about; what you think about, you proliferate; and what you proliferate is the source from which judgments driven by proliferating perceptions beset a person, with respect to ideas known by the mind in the past, future, and present.

Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact. Where there is evidence of contact, it will be possible to discover evidence of feeling; of feeling, perception; of perception, thought; of thought, being beset by judgments driven by proliferating perceptions. [… §204: the same, for each sense …]

Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact. Where there is no evidence of contact, it will not be possible to discover evidence of feeling; of feeling, perception; of perception, thinking; of thinking, being beset by judgments driven by proliferating perceptions. [… §204: the same, for each sense …]

This is how I understand the detailed meaning. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

The Honey-Cake

§205Then those mendicants, approving and agreeing with what Mahākaccāna said, went to the Buddha and told him. “Mahākaccāna is astute, mendicants, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way. That is what it means, and that’s how you should remember it.”

Then Venerable Ānanda said: “Sir, suppose a person who was weak with hunger was to obtain a honey-cake (madhupiṇḍika). Wherever they taste it, they would enjoy a sweet, delectable flavor. In the same way, wherever a sincere, proficient mendicant might examine with wisdom the meaning of this exposition of the teaching, they would only gain joy and clarity. Sir, what is the name of this exposition?” “Well then, Ānanda, you may remember it as ‘The Honey-Cake Discourse’.”

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §206

“Mendicants, before my awakening, when I was still unawakened but intent on awakening, I thought: ‘Why don’t I meditate by continually dividing my thoughts into two classes?’

Unskillful Thoughts

§207Then, as I meditated, diligent, keen, and resolute, a sensual thought arose. I understood: ‘This sensual thought has arisen in me. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.’ When I reflected that it leads to hurting myself, it went away. When I reflected that it leads to hurting others, it went away. When I reflected that it leads to hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. So I gave up, dispelled, and eliminated any sensual thoughts that arose.

So too when a malicious thought arose, and when a cruel thought arose. [… §207: the same, for each …]

§208Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts. So too with malicious and cruel thoughts.

Simile of the cowherd in autumn: suppose it’s the last month of the rainy season, in autumn, when the crops grow closely together, and a cowherd must take care of the cattle. He’d tap and poke them with his staff on this side and that to keep them in check. Why is that? For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned. In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

Skillful Thoughts

§209Then, as I meditated, a thought of renunciation arose. I understood: ‘This thought of renunciation has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night, all day, all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally. Why is that? So that my mind would not be stressed.

So too when a thought of good will arose, and when a thought of harmlessness arose. [… §209: the same, for each …]

§210Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation. So too with thoughts of good will and harmlessness.

Simile of the cowherd in summer: suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that the cattle are there. In the same way I needed only to be mindful that those things were there.

Awakening

§211My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi. I entered and remained in the four absorptions:

§212When my mind had become immersed in samādhi like this, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable, I extended it toward recollection of past lives. I recollected many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night.

§213I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place, and understood how they pass on according to their deeds. This was the second knowledge, which I achieved in the middle watch of the night.

§214I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering … its origin … its cessation … the practice that leads to its cessation’; ‘These are defilements … their origin … their cessation … the practice that leads to their cessation.’ Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ This was the third knowledge, which I achieved in the last watch of the night.

After each: ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

The Herd of Deer

§215Simile: suppose that in a forested wilderness there was an expanse of low-lying marshes, and a large herd of deer lived nearby. Then along comes a person who wants to harm, injure, and threaten them. They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys so that, in due course, that herd of deer would fall to ruin and disaster. Then along comes a person who wants to help keep the herd safe. They open up the safe, secure path, close off the wrong path, and get rid of the decoys so that, in due course, that herd of deer would grow, increase, and mature.

I’ve made up this simile to make a point. And this is what it means:

• ‘an expanse of low-lying marshes’ is a term for sensual pleasures;
• ‘a large herd of deer’ is a term for sentient beings;
• ‘a person who wants to harm them’ is a term for Māra the Wicked;
• ‘the wrong path’ is a term for the wrong eightfold path: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion;
• ‘a domesticated male deer’ is a term for greed and relishing (nandīrāga);
• ‘a domesticated female deer’ is a term for ignorance;
• ‘a person who wants to help keep the herd safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha;
• ‘the safe, secure path that leads to happiness’ is a term for the noble eightfold path: Right view (sammādiṭṭhi), right intention (sammāsaṅkappa), right speech (sammāvācā), right action (sammākammanta), right livelihood (sammāājīva), right effort (sammāvāyāma), right mindfulness (sammāsati), and right collectedness (sammāsamādhi).

So, mendicants, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §216

“Mendicants, a mendicant committed to the higher mind (adhicitta) should focus on five subjects (nimitta) from time to time. What five?

The Five Methods

1. Another subject. Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Simile: it’s like a deft mason or their apprentice who’d knock out or extract a large peg with a finer peg.
2. §217Examining the drawbacks. If, while focusing on the skillful subject, such thoughts keep coming up, they should examine the drawbacks of those thoughts: ‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’ As they do so, those bad thoughts are given up and the mind becomes immersed in samādhi. Simile: suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.
3. §218Forgetting them. If, while examining the drawbacks, such thoughts keep coming up, they should try to forget and ignore them (asatiamanasikāra). As they do so, those bad thoughts are given up and the mind becomes immersed in samādhi. Simile: suppose there was a person with clear eyes, and some undesirable sights came into their range of vision. They’d just close their eyes or look away.
4. §219Stopping the formation. If, while ignoring and forgetting them, such thoughts keep coming up, they should focus on stopping the formation of those thoughts (vitakkasaṅkhārasaṇṭhāna). As they do so, those bad thoughts are given up and the mind becomes immersed in samādhi. Simile: suppose there was a person walking quickly. They’d think: ‘Why am I walking so quickly? Why don’t I slow down?’ So they’d slow down. Then, ‘Why don’t I stand still?’ and they’d stand still; then, ‘Why don’t I sit down?’ and they’d sit down; then, ‘Why don’t I lie down?’ and they’d lie down. And so that person would shun successively coarser postures and adopt more subtle ones.
5. §220Crushing mind with mind. If, while focusing on stopping the formation of those thoughts, such thoughts keep coming up, then with teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and crush mind with mind. As they do so, those bad thoughts are given up and the mind becomes immersed in samādhi. Simile: it’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.

A Master of the Ways of Thought

§221Now, take the mendicant who focuses on some other subject connected with the skillful, examines the drawbacks of those thoughts, tries to forget and ignore them, focuses on stopping their formation, and crushes mind with mind. When they succeed in each of these things, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. This is called a mendicant who is a master of the ways of thought (vasī vitakkapariyāyapathesu). They will think what they want to think, and they won’t think what they don’t want to think. They’ve cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. §222

Now at that time, Venerable Phagguna of the Top-Knot (Moḷiyaphagguna) was spending too long mixing closely with some nuns. So much so that if any mendicant criticized those nuns in his presence, he got angry and upset, and even instigated disciplinary proceedings. And if any mendicant criticized him in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings. Then a mendicant went up to the Buddha and told him what was going on.

The Training of Phagguna

§223The Buddha had a monk summon Phagguna, and said to him: “Is it really true, Phagguna, that you’ve been spending too long mixing closely with some nuns, so that if any mendicant criticizes them in your presence you get angry and instigate disciplinary proceedings, and they do the same for you?” “Yes, sir.” “Phagguna, are you not a gentleman who has gone forth out of faith from the lay life to homelessness?” “Yes, sir.”

§224“As such, it’s not appropriate for you to mix so closely with those nuns. You should give up any desires or thoughts of domestic life, and train like this:

That’s how you should train:

1. if anyone criticizes those nuns in your presence;
2. even if someone strikes those nuns with fists, stones, rods, and swords in your presence;
3. if anyone criticizes you in your presence;
4. even if someone strikes you with fists, stones, rods, and swords.”

The Earlier Mendicants

§225Then the Buddha said to the mendicants: “Mendicants, I used to be satisfied with the mendicants. Once, I addressed them: ‘I eat my food in one sitting per day. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day.’ I didn’t have to keep on instructing those mendicants; I just had to prompt their mindfulness.

Simile of the chariot: suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in one hand and the goad in the other. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, I didn’t have to keep on instructing those mendicants.

So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training.

Simile of the sāl grove: suppose that not far from a town or village there was a large grove of sal trees that was choked with castor-oil weeds. Then along comes a person who wants to help protect and nurture that grove. They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove, and properly care for the straight, well-formed saplings. In this way, in due course, that grove would grow, increase, and mature. In the same way, give up what’s unskillful and devote yourselves to skillful qualities.

The Parable of Vedehikā

§226Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā. She had this good reputation: ‘The housewife Vedehikā is gentle, placid, and calm.’ Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work. Kāḷī thought, ‘Does my mistress actually have anger in her and just not show it? Or does she have no anger? Or is it just because my work is well-organized that she doesn’t show anger? Why don’t I test my mistress?’

1. Kāḷī got up during the day. ‘Oi wench, Kāḷī! You’re getting up in the day; what’s up with you?’ ‘Nothing, ma’am.’ ‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and upset, she scowled.
2. Kāḷī got up later in the day. Angry and upset, Vedehikā blurted out angry words.
3. Kāḷī got up even later in the day. Angry and upset, Vedehikā grabbed a door-pin and hit Kāḷī on the head, cracking it open.

Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors, ‘See, ladies, what the gentle one did! See what the placid one did! See what the calm one did! How on earth can she grab a door-pin and hit her only maid on the head, cracking it open, just for getting up late?’ And after some time the housewife Vedehikā got this bad reputation: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’

§227In the same way, a mendicant may be the gentlest of the gentle, the most placid of the placid, the calmest of the calm, so long as they don’t encounter any disagreeable criticism. But it’s when they encounter disagreeable criticism that you’ll know whether they’re really gentle, placid, and calm.

I don’t say that a mendicant is easy to admonish if they make themselves easy to admonish only for the sake of robes, almsfood, lodgings, and medicines and supplies for the sick. Why is that? Because when they don’t get them, they’re no longer easy to admonish. But when a mendicant is easy to admonish purely because they honor, respect, revere, worship, and venerate the teaching, then I say that they’re easy to admonish. So you should train: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the teaching.’

The Five Ways of Criticism

Mendicants, there are these five ways in which others might criticize you. Their speech may be:

1. timely or untimely (kālena / akālena);
2. true or false (bhūtena / abhūtena);
3. gentle or harsh (saṇhena / pharusena);
4. beneficial or harmful (atthasaṁhitena / anatthasaṁhitena);
5. from a heart of love or from secret hate (mettacittā / dosantarā).

When others criticize you, they may do so in any of these ways. If that happens, you should train like this:

Four Similes for a Vast Heart

1. §228The earth. Suppose a person was to come along carrying a spade and basket and say, ‘I shall make this great earth be without earth!’ And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth!’ Could that person make this great earth be without earth? “No, sir. Because this great earth is deep and limitless. That person will eventually get weary and frustrated.” In the same way, train: ‘We will meditate spreading a heart of love to that individual. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world, abundant, expansive, limitless, free of enmity and ill will.’
2. §229Space. Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, and say, ‘I shall draw pictures in space, making pictures appear there.’ Could they? “No, sir. Because space has no form or appearance.” In the same way, train to spread a heart like space to everyone in the world.
3. §230The Ganges. Suppose a person was to come along carrying a blazing grass torch, and say, ‘I shall burn and scorch the Ganges River with this blazing grass torch.’ Could they? “No, sir. Because the Ganges River is deep and limitless.” In the same way, train to spread a heart like the Ganges to everyone in the world.
4. §231The cat-skin bag. Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle.’ Could they? “No, sir. Because that catskin bag is very well-rubbed and soft.” In the same way, train to spread a heart like a catskin bag to everyone in the world.

[… §228–231: the five ways of criticism and the full training, after each simile …]

The Saw

§233If you frequently reflect on this advice on the simile of the saw, do you see any criticism, large or small, that you could not endure?” “No, sir.” “So, mendicants, you should frequently reflect on this advice on the simile of the saw. This will be for your lasting welfare and happiness.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. §234

Now at that time a mendicant named Ariṭṭha, who had previously been a vulture trapper, had the following harmful misconception: “As I understand the Buddha’s teaching, the acts that he says are obstructions (antarāyikā dhammā) are not really obstructions for the one who performs them.” Several mendicants went to him and, wishing to dissuade him, pursued, pressed, and grilled him:

“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. He uses the similes of:

1. a skeleton (aṭṭhikaṅkala)
2. a scrap of meat (maṁsapesi)
3. a grass torch (tiṇukkā)
4. a pit of glowing coals (aṅgārakāsu)
5. a dream (supinaka)
6. borrowed goods (yācitaka)
7. fruit on a tree (rukkhaphala)
8. a butcher’s knife and chopping board (asisūna)
9. swords and spears (sattisūla)
10. a cobra’s head (sappasira)

But Ariṭṭha obstinately stuck to his misconception and insisted on it. §235When they weren’t able to dissuade him, the mendicants went to the Buddha and told him what had happened.

Ariṭṭha Rebuked

§236The Buddha had Ariṭṭha summoned and asked whether this was his view. “Indeed, sir.” “Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that obstructive acts are obstructive, and that sensual pleasures give little gratification and much suffering, with the similes of a skeleton … a cobra’s head? But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and suffering.”

Then he said to the mendicants, “Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?” “How could that be, sir? No, sir.” When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

§237“Mendicants, do you understand my teaching as Ariṭṭha does?” “No, sir. For in many ways the Buddha has told us that obstructive acts are obstructive …” “Good, good, mendicants! Truly, it is quite impossible to perform sensual acts without sensual desires, sensual perceptions, and sensual thoughts.

The Simile of the Cobra

§238Take a futile person who memorizes the teaching in its nine divisions:

1. statements (sutta)
2. mixed prose and verse (geyya)
3. discussions (veyyākaraṇa)
4. verses (gāthā)
5. inspired exclamations (udāna)
6. legends (itivuttaka)
7. stories of past lives (jātaka)
8. amazing stories (abbhutadhamma)
9. elaborations (vedalla)

But they don’t examine the meaning of those teachings with wisdom, and so don’t come to an acceptance of them after deliberation. They memorize the teaching for the sake of finding fault and winning debates. They don’t realize the goal for which they memorized them. Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering. Why is that? Because of their wrong grasp of the teachings.

Simile: suppose there was a person in need of a cobra. And while wandering in search of a cobra they’d see a big cobra, and grasp it by the coil or the tail. But that cobra would twist back and bite them on the hand or the arm or some other limb, resulting in death or deadly pain. Why is that? Because of their wrong grasp of the cobra.

§239Now, take a gentleman who memorizes the teaching, examines its meaning with wisdom, and comes to an acceptance of it after deliberation. He doesn’t memorize it for the sake of finding fault and winning debates. He realizes the goal for which he memorized it. Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.

Simile: suppose there was a person in need of a cobra. They’d see a big cobra, and hold it down carefully with a cleft stick. Only then would they correctly grasp it by the neck. And even though that cobra might wrap its coils around that person’s hand or arm, that wouldn’t result in death or deadly pain. Why is that? Because of their correct grasp of the cobra.

So, mendicants, when you understand what I’ve said, you should remember it accordingly. But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants.

The Simile of the Raft

§240Mendicants, I will teach you a simile of the teaching as a raft (kullūpama): for crossing over, not for holding on. Suppose there was a person traveling along the road. They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. But there was no ferryboat or bridge for crossing over. They’d think, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’ And so they’d do exactly that. And when they’d crossed over, they’d think, ‘This raft has been very helpful to me. Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’ Would that person be doing what should be done with that raft?” “No, sir.” “When they’d crossed over they should think, ‘This raft has been very helpful to me. Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ That’s what that person should do with the raft.

Six Grounds for Views

§241Mendicants, there are these six grounds for views (diṭṭhiṭṭhāna). An unlearned ordinary person regards each of these as: ‘This is mine, I am this, this is my self’:

1. form;
2. feeling;
3. perception;
4. choices;
5. whatever is seen, heard, thought, known, attained, sought, and explored by the mind;
6. this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’

But a learned noble disciple regards each of these like this: ‘This is not mine, I am not this, this is not my self.’ Seeing in this way they’re not anxious about what doesn’t exist (asati na paritassati).”

Anxiety About What Doesn’t Exist

§242One of the mendicants said, “Sir, can there be anxiety about what doesn’t exist externally?” “There can, mendicant,” said the Buddha. In four cases:

1. Anxiety about the external: someone thinks, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They sorrow and wail and lament, beating their breast and falling into confusion.
2. No anxiety about the external: someone doesn’t think so, and doesn’t sorrow.
3. Anxiety about the internal: someone has the view: ‘The cosmos and the self are one and the same. After death I will be that, permanent …’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They sorrow and fall into confusion.
4. No anxiety about the internal: someone doesn’t have such a view, and hearing the same teaching, doesn’t sorrow.

No Self Is Found

§243“Mendicants, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. But do you see any such possession?” “No, sir.” “Good, mendicants! I also can’t see any such possession.

• It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such theory of self?” “No, sir.” “I also can’t see any.
• It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such view to rely on?” “No, sir.” “I also can’t see any.

§244Were a self to exist, would there be the thought, ‘Belonging to my self’?” “Yes, sir.” “Were what belongs to a self to exist, would there be the thought, ‘My self’?” “Yes, sir.” “But since a self and what belongs to a self are not found as a genuine fact, is not the following a totally foolish teaching: ‘The cosmos and the self are one and the same. After death I will be that …’?” “How could it not, sir? It’s a totally foolish teaching.”

So, mendicants, Any kind of form, feeling, perception, choices, or consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, should be truly seen with right understanding: ‘This is not mine, I am not this, this is not my self.’

The Freed Mendicant

§245Seeing this, a learned noble disciple grows disillusioned (nibbindati) with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Such a mendicant is called:

1. one who has lifted the cross-bar: they have given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future;
2. one who has filled in the moat: they have given up transmigrating through births in future lives;
3. one who has pulled up the pillar: they have given up craving;
4. one who is unimpeded: they have given up the five lower fetters;
5. a noble one with banner lowered and burden dropped, detached: they have given up the conceit ‘I am’.

[… §245: the full formula of giving up, for each …]

§246When a mendicant’s mind is freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover: ‘This is the basis of that realized one’s consciousness.’ Why is that? Because even in this very life that realized one is not found, I say.

Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is an exterminator (venayika). He advocates the annihilation, eradication, and nonexistence of an existing being.’ They misrepresent me as what I am not, and saying what I do not say. In the past, as today, what I describe is suffering and the cessation of suffering.

If others abuse, attack, harass, and trouble the Realized One for this, he doesn’t get resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited. He just thinks, ‘They do such things for me regarding what in the past was completely understood.’ So, mendicants, if others abuse you, don’t make yourselves resentful; or if others honor you, don’t make yourselves thrilled. Just think, ‘They do such things for us regarding what in the past was completely understood.’

What Isn’t Yours

§247So, mendicants, give up what isn’t yours. Giving it up will be for your lasting welfare and happiness. And what isn’t yours? Form isn’t yours … feeling … perception … choices … consciousness isn’t yours: give it up.

Simile of Jeta’s Grove: what do you think, mendicants? Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think, ‘This person is carrying us off, burning us, or doing what they want with us’?” “No, sir. Why is that? Because to us that’s neither self nor belonging to self.” “In the same way, mendicants, give up what isn’t yours.

The Teaching Well Explained

§248The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained:

1. for those mendicants who are perfected, who have ended the defilements, there is no cycle of rebirths to be found;
2. those who have given up the five lower fetters are all reborn spontaneously, to be extinguished there, not liable to return from that world;
3. those who, having given up three fetters, and weakened greed, hate, and delusion, are all once-returners, who come back to this world once only, then make an end of suffering;
4. those who have ended three fetters are all stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening;
5. those who are followers of teachings or followers by faith are all assured, destined for awakening;
6. those who have a degree of faith and love for me are all bound for heaven.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Thus have I heard. At one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Kumāra Kassapa was living in the Blind Men’s Grove. §249

Then, late in the night, a certain deity of stunning beauty, lighting up the whole Blind Men’s Grove, approached him, stood to one side, and said:

Go to the Blessed One and ask him about this riddle, and remember it as he explains it. I see no one in this world who could satisfy the mind with an answer, except the Tathāgata, his disciple, or one who has heard it from them.” Having said this, the deity vanished.

The Meaning

§250When the night had passed, Kumāra Kassapa went to the Blessed One, reported this, and asked: “Sir, what is the ant-hill, what the smoking by night, what the blazing by day? Who is the brahmin, who the wise one? What are the sword, the digging, the bar, the bullfrog, the fork, the strainer, the tortoise, the knife and block, the lump of meat? What is the nāga?”

§251“Mendicant:

1. The ant-hill is a term for this body made of the four great elements, born of mother and father, built up out of rice and porridge, subject to impermanence, to being worn and rubbed away, to dissolution and disintegration.
2. The smoking by night is thinking and pondering at night about what one did during the day.
3. The blazing by day is the work one undertakes by day, by body, speech, and mind, after thinking and pondering at night.
4. The brahmin is a term for the Tathāgata, the perfected one, the fully awakened Buddha.
5. The wise one is a term for a mendicant in training (sekha).
6. The sword is a term for noble wisdom.
7. The digging is a term for arousing energy.
8. The bar is a term for ignorance. ‘Throw out the bar’ means: abandon ignorance.
9. The bullfrog is a term for anger and despair.
10. The fork in the road is a term for doubt.
11. The strainer is a term for the five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
12. The tortoise is a term for the five aggregates subject to clinging: form, feeling, perception, volitional formations, and consciousness.
13. The butcher’s knife and block is a term for the five cords of sensual pleasure: desirable sights, sounds, smells, tastes, and touches.
14. The lump of meat is a term for delight and lust (nandīrāga).
15. The nāga is a term for a mendicant whose taints are ended. ‘Leave the nāga! Do not harm the nāga! Honor the nāga!’: this is the meaning.”

[… §251: after each item …]

That is what the Blessed One said. Satisfied, Venerable Kumāra Kassapa approved what the Blessed One said.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. §252

Then several mendicants who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “In your native land, mendicants, which of the native mendicants is esteemed in this way: ‘Personally having few wishes, they speak to the mendicants on having few wishes’; and likewise with:

1. having few wishes (appicchatā)
2. contentment (santuṭṭhi)
3. seclusion (paviveka)
4. aloofness (asaṁsagga)
5. energy (vīriyārambha)
6. ethics (sīla)
7. immersion (samādhi)
8. wisdom (paññā)
9. freedom (vimutti)
10. the knowledge and vision of freedom (vimuttiñāṇadassana)

an adviser and counselor, one who educates, encourages, fires up, and inspires their spiritual companions?” “Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.”

§253Now at that time Venerable Sāriputta was sitting not far from the Buddha. He thought: “Puṇṇa son of Mantāṇī is fortunate, so very fortunate, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”

The Meeting in the Dark Forest

§254When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. §255Puṇṇa heard that the Buddha had arrived at Sāvatthī, set out there, was inspired by a Dhamma talk of the Buddha’s, and went to the Dark Forest (Andhavana) for the day’s meditation. §256A certain mendicant told Sāriputta, who quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree, and Sāriputta did likewise. In the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, exchanged greetings, and said:

§257“Reverend, is our spiritual life lived under the Buddha?” “Yes, reverend.” “Is it lived for the sake of:

1. purification of ethics (sīlavisuddhi)?
2. purification of mind (cittavisuddhi)?
3. purification of view (diṭṭhivisuddhi)?
4. purification by traversing doubt (kaṅkhāvitaraṇavisuddhi)?
5. purification of knowledge and vision of what is the path and what is not the path (maggāmaggañāṇadassanavisuddhi)?
6. purification of knowledge and vision of the practice (paṭipadāñāṇadassanavisuddhi)?
7. purification of knowledge and vision (ñāṇadassanavisuddhi)?”

To each he answered: “Certainly not.” “Then what exactly is the goal of leading the spiritual life under the Buddha?” “The goal of leading the spiritual life under the Buddha is complete extinguishment with no fuel for grasping (anupādāparinibbāna).”

“Reverend, is purification of ethics complete extinguishment with no fuel for grasping?” “Certainly not, reverend.” [… §257: the same question, for each of the seven …] “Then is complete extinguishment with no fuel for grasping something apart from these things?” “Certainly not.” “How then should we see the meaning of this statement?”

§258“If the Buddha had asserted purification of ethics to be complete extinguishment with no fuel for grasping, he would have asserted that which grasps fuel to be complete extinguishment without grasping fuel. [… §258: the same, for each of the seven …] But if complete extinguishment with no fuel for grasping was something apart from these things, an ordinary person would become extinguished. For an ordinary person lacks these things.

The Chariots at the Ready

§259Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him. Then Pasenadi, exiting Sāvatthī, mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready would bring him to the second, where he’d dismount and mount the second chariot; and so on to the third, fourth, fifth, and sixth, until the seventh chariot at the ready would bring him to the gate of the royal compound of Sāketa. If friends and colleagues, relatives and kin asked him: ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’ how should King Pasenadi rightly reply?” “The king should reply that the seven chariots at the ready brought him there, each to the next.”

Two Spiritual Giants

§260When he said this, Sāriputta said, “What is the venerable’s name? And how are you known among your spiritual companions?” “Reverend, my name is Puṇṇa. And I am known as ‘son of Mantāṇī’ among my spiritual companions.” “It’s incredible, reverend, it’s amazing! Venerable Puṇṇa has answered each deep question point by point, as a learned disciple who rightly understands the Teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see him and pay homage to him. Even if they only got to see him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them!”

“What is the venerable’s name?” “Reverend, my name is Upatissa. And I am known as Sāriputta among my spiritual companions.” “Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! If I’d known, I would not have said so much. It’s incredible, reverend, it’s amazing! Venerable Sāriputta has asked each deep question point by point. It is fortunate for his spiritual companions, so very fortunate, that they get to see him and pay homage to him.”

And so these two spiritual giants agreed with each other’s fine words.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §261

“Mendicants, a sower does not sow seed (nivāpa) for deer thinking, ‘May the deer, enjoying this seed, be long-lived and beautiful. May they live long and prosper!’ A sower sows seed for deer thinking, ‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’

The Four Herds of Deer

1. §262The first herd encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then negligent, and the sower was able to do what he wanted with them. That’s how the first herd failed to get free from the sower’s power.
2. §263The second herd thought up a plan: ‘Why don’t we refrain from eating the seed altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’ And that’s just what they did. But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin, and they lost their strength and energy. So they returned to where the sower had sown the seed and recklessly enjoyed eating it. That’s how the second herd failed to get free.
3. §264The third herd thought up a plan: ‘Why don’t we set up our lair close by where the sower has sown the seed? Then we can enjoy eating without being reckless, and we won’t become indulgent or negligent.’ And that’s just what they did. So the sower and his helpers thought, ‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities! For they eat the seed we’ve sown without us knowing how they come and go. Why don’t we surround the seed on all sides by staking out high nets?’ They did so, and saw the lair where the third herd went to hide out. That’s how the third herd failed to get free.
4. §265The fourth herd thought up a plan: ‘Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can enjoy eating the seed without being reckless.’ And that’s just what they did. The sower and his helpers staked out high nets, but couldn’t see the lair where the fourth herd went to hide out. So they thought, ‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more. Then all of the deer will escape this seed we’ve sown. Why don’t we just keep an eye on that fourth herd?’ And that’s how the fourth herd of deer escaped the sower’s power.

The Meaning

§266I’ve made up this simile to make a point. And this is what it means. ‘Seed’ is a term for the five kinds of sensual stimulation. ‘Sower’ is a term for Māra the Wicked. ‘Sower’s helpers’ is a term for Māra’s assembly. ‘Deer’ is a term for ascetics and brahmins.

1. §267The first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating them. They became indulgent, then negligent, and Māra was able to do what he wanted with them. They are just like the first herd of deer, I say.
2. §268The second group refrained from the seed altogether and ventured deep into a wilderness region, eating herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, cow dung, forest roots and fruits, or fallen fruit. But in the last month of summer, when the grass and water ran out, their bodies became much too thin, and they lost their strength and energy. Because of this, they lost their heart’s release, went back to where Māra had sown the seed, and recklessly enjoyed eating it. They are just like the second herd.
3. §269The third group set up their lair close by where Māra had sown the seed and ate without being reckless. Still, they had such views as these:
   
   ⟲ The ten undeclared points

   1. ‘The cosmos is eternal’;
   2. ‘The cosmos is not eternal’;
   3. ‘The cosmos is finite’;
   4. ‘The cosmos is infinite’;
   5. ‘The soul and the body are identical’;
   6. ‘The soul and the body are different things’;
   7. ‘A Realized One still exists after death’;
   8. ‘A Realized One no longer exists after death’;
   9. ‘A Realized One both still exists and no longer exists after death’;
   10. ‘A Realized One neither still exists nor no longer exists after death.’

   And that’s how the third group failed to get free from Māra’s power. They are just like the third herd.

4. §270The fourth group set up their lair where Māra and his assembly can’t go, and from there ate without being reckless. That’s how they got free from Māra’s power. They are just like the fourth herd.

Where Māra Can’t Go

§271And where is it that Māra and his assembly can’t go? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. So too with:

1. the first absorption,
2. the second absorption,
3. the third absorption,
4. the fourth absorption,
5. the dimension of infinite space,
6. the dimension of infinite consciousness,
7. the dimension of nothingness,
8. the dimension of neither perception nor non-perception,
9. the cessation of perception and feeling, where, having seen with wisdom, their defilements come to an end.

[… §271: the refrain, after each of the nine attainments …] This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world (tiṇṇo loke visattikaṁ).”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. In the morning he entered Sāvatthī for alms. Then several mendicants went to Venerable Ānanda and said, “Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.” “Well then, go to the brahmin Rammaka’s hermitage. Hopefully you’ll get to hear one.” §272

After the meal the Buddha went with Ānanda to the stilt longhouse of Migāra’s mother for the day’s meditation, and in the late afternoon to the eastern gate to bathe. As he stood in one robe drying his limbs, Ānanda said, “Sir, the hermitage of the brahmin Rammaka is nearby. It’s so delightful. Please visit it out of sympathy.” The Buddha consented with silence. Several mendicants were sitting together there talking about the teaching. The Buddha stood outside the door waiting for the talk to end; then he cleared his throat and knocked on the door-panel, and they opened it for him.

§273“Mendicants, what were you sitting talking about just now?” “Sir, our unfinished discussion was about the Buddha himself.” “Good, mendicants! It’s appropriate for gentlemen who have gone forth out of faith to sit together and talk about the teaching. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.

Two Quests

§274Mendicants, there are these two quests: the noble quest and the ignoble quest. And what is the ignoble quest? It’s when someone who is themselves liable to be reborn, grow old, fall sick, die, sorrow, and become corrupted seeks what is also liable to these things. And what is liable to be reborn?

1. partners and children
2. male and female bondservants
3. goats and sheep
4. chickens and pigs
5. elephants and cattle
6. gold and currency

These attachments are liable to be reborn, and someone tied, infatuated, and attached to them seeks what is also liable to be reborn. [… §274: the same for old age, sickness, death, sorrow, and corruption …] This is the ignoble quest.

§275And what is the noble quest? It’s when someone who is themselves liable to be reborn, grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, seeks that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. This is the noble quest.

Going Forth

§276Before my awakening, when I was still unawakened but intent on awakening, I too, being liable to rebirth and the rest, sought what was liable to the same. Then it occurred to me: ‘Why don’t I seek that which is free of these things, extinguishment?’ Some time later, while still with pristine black hair, blessed with youth, in the prime of life, though my mother and father wished otherwise, weeping with tearful faces, I shaved off my hair and beard, dressed in ocher robes, and went forth, seeking the supreme state of sublime peace.

Āḷāra Kālāma

§277I approached Āḷāra Kālāma: ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ ‘Stay, venerable. A sensible person can soon realize this teaching with their own insight.’ I quickly memorized it; as far as lip-recital went, I spoke the doctrine of knowledge, and claimed to know and see. Then I thought, ‘Āḷāra Kālāma doesn’t declare this by mere faith; surely he meditates knowing and seeing it.’ I asked how far he had realized it, and he declared the dimension of nothingness. I thought, ‘It’s not just Āḷāra who has faith, energy, mindfulness, immersion, and wisdom; I too have these.’ I quickly realized that teaching and told him. ‘We are fortunate, reverend, to see a venerable such as yourself as a spiritual companion! What I know, you know; what you know, I know. I am like you and you are like me. Come now, we should both lead this community together.’ So my tutor placed me, his pupil, on the same position as him. But I thought, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’ Realizing it was inadequate, I left disappointed.

Uddaka Son of Rāma

§278I approached Uddaka son of Rāma with the same request, and the same happened: I memorized the teaching; I asked how far Rāma had realized it, and Uddaka declared the dimension of neither perception nor non-perception; I thought, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom’; I quickly realized it and told him. ‘We are fortunate, reverend! What Rāma directly knew, you know. Rāma was like you and you are like Rāma. Come now, you should lead this community.’ So my spiritual companion Uddaka placed me in the position of a tutor. But that teaching too leads only as far as rebirth in the dimension of neither perception nor non-perception. Realizing it was inadequate, I left disappointed.

Awakening at Uruvelā

§279Seeking the supreme state of sublime peace, traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks, and nearby a village for alms. I thought, ‘This is good enough for a gentleman wanting to strive,’ and I sat down right there. And so, being myself liable to rebirth, old age, sickness, death, sorrow, and corruption, understanding the drawbacks, I sought that which is free of them, the supreme sanctuary from the yoke, extinguishment, and I found it. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’

The Hesitation

§280Then it occurred to me, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging. It’s hard for them to see specific conditionality, dependent origination, and the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. If I were to teach and others didn’t understand, that would be wearying and troublesome for me.’ And these verses, not heard before, occurred to me:

So my mind inclined to remaining passive, not to teaching the Dhamma.

Brahmā Sahampati

§281Then the divinity Sahampati, knowing my thought, thought, ‘Oh lord! The world will be lost!’ As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and appeared before me. Raising his joined palms, he said, ‘Sir, let the Blessed One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand!’ And he went on:

§282Understanding the invitation, out of compassion for beings, I surveyed the world with the eye of a Buddha. I saw beings with little dust in their eyes and with much; with keen and with weak faculties; with good and with bad qualities; easy to teach and hard to teach; some seeing the danger in the next world and some not. It’s like a pool with blue water lilies, or pink or white lotuses: some sprout and grow in the water without rising above it, thriving underwater; some reach the water’s surface; and some rise up above the water and stand with no water clinging to them.

§283Then I replied in verse to Sahampati: ‘Flung open are the doors to freedom from death! Let those with ears to hear commit to faith. Thinking it would be troublesome, Divinity, I did not teach the sophisticated, sublime Dhamma among mankind.’ Knowing his request had been granted, Sahampati bowed, circled me, and vanished.

Who to Teach First

§284‘Who should I teach first? Who will quickly understand?’ I thought of Āḷāra Kālāma, astute and with little dust in his eyes; but a deity told me he had passed away seven days ago, and knowledge and vision confirmed it. ‘This is a great loss for him.’ I thought of Uddaka son of Rāma; but he had passed away just last night. ‘This is a great loss for him.’ Then I thought of the group of five mendicants, who were very helpful to me and looked after me during my striving, and with clairvoyance I saw them staying near Varanasi in the deer park at Isipatana.

Upaka the Ājīvaka

§285When I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. On the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me: ‘Reverend, your faculties are so very clear, and your complexion is pure and bright. Who is your Teacher?’ I replied in verse:

‘According to what you claim, reverend, you ought to be the Infinite Victor.’ ‘The victors are those who, like me, have reached the ending of defilements. I have conquered bad qualities, Upaka; that’s why I’m a victor.’ ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

The Five Mendicants

§286Arriving at Isipatana, I went to the five mendicants. They saw me coming and agreed among themselves: ‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle. We shouldn’t bow to him or rise for him or receive his bowl and robe. But we can set out a seat.’ Yet as I drew closer they were unable to keep their agreement: some received my bowl and robe, some spread out a seat, some set out water for washing my feet. But they still addressed me by name and as ‘reverend’. ‘Mendicants, don’t address me by name and as “reverend”. The Realized One is perfected, a fully awakened Buddha. Listen up: I have achieved freedom from death! I shall instruct you; by practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life.’ ‘Reverend Gotama, even by that grueling work you did not achieve any superhuman distinction. How could you now that you’ve become indulgent?’ Three times they said this, and three times I replied. Then I said, ‘Mendicants, have you ever known me to speak like this before?’ ‘No sir, we have not.’

I was able to persuade them. Sometimes I advised two mendicants, while the other three went for alms, and those three would feed all six of us; sometimes I advised three, while the other two went for alms. As they were advised and instructed by me like this, being themselves liable to rebirth and the rest, they sought what is free of these, extinguishment, and they found it. Knowledge and vision arose in them: ‘Our freedom is unshakable; this is our last rebirth.’

The Pile of Snares

§287Mendicants, there are these five kinds of sensual stimulation: sights, sounds, smells, tastes, and touches that are likable, desirable, agreeable, pleasant, sensual, and arousing. Then:

1. ascetics and brahmins who enjoy them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape have met with calamity and disaster, and the Wicked One can do with them what he wants: like a deer in the wilderness lying caught on a pile of snares, which cannot flee where it wants when the hunter comes;
2. those who enjoy them without being tied, infatuated, or attached, seeing the drawbacks and understanding the escape, have not met with calamity: like a deer lying on a pile of snares without being caught, which can flee where it wants;
3. like a wild deer wandering in the forest that walks, stands, sits, and lies down in confidence, because it’s out of the hunter’s range, a mendicant who enters and remains in the four absorptions and the four formless dimensions is called one who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Furthermore, going totally beyond the dimension of neither perception nor non-perception, a mendicant enters and remains in the cessation of perception and feeling, and, having seen with wisdom, their defilements come to an end. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence, because they’re out of the Wicked One’s range.” [… §287: the refrain after each of the eight attainments …]

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. He saw the wanderer Pilotika coming off in the distance, and said to him: §288

“So, worthy Vacchāyana, where are you coming from in the middle of the day?” “Just now, worthy sir, I’ve come from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” “Worthy sir, who am I to judge his lucidity of wisdom? You’d really have to be on the same level to judge it.” “Worthy Vacchāyana praises him with high praise indeed.” “Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.” “But for what reason are you so devoted to him?”

“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood. There he’d see a large elephant’s footprint, long and broad. He would come to the conclusion, ‘This must be a big bull elephant.’ In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Pilotika’s Four Footprints

§289I see some astute people who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They hear that the ascetic Gotama will come down to such-and-such village or town, and they formulate a question, thinking, ‘If he answers like this, we’ll refute him like that; and if he answers like that, we’ll refute him like this.’ They approach him, and the ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk. They don’t even get around to asking their question, so how could they refute his answer? Invariably, they become his disciples. This happens with:

1. astute aristocrats (khattiya);
2. astute brahmins;
3. astute householders;
4. astute ascetics, who instead ask for the chance to go forth, and soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme culmination of the spiritual path in this very life. They say, ‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’

It’s because I saw these four footprints that I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”

§290When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times: “Homage to that Blessed One, the perfected one, the fully awakened Buddha! Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.” Then he went up to the Buddha, exchanged greetings, sat down, and informed him of all he had discussed with Pilotika.

“Brahmin, the simile of the elephant’s footprint is not yet completed in detail. As to how it is completed in detail, listen and apply your mind well.

The Skilled Tracker

§291Suppose a bull elephant tracker were to enter a bull elephant wood and see a large elephant’s footprint, long and broad. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant’, because:

1. in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs;
2. following the track, they see a big footprint and traces high up: there are tall lofty cow elephants with big footprints, and it might be one of theirs;
3. following the track, they see a big footprint and traces and tusk-marks high up: there are tall matriarch cow elephants with big footprints, and it might be one of theirs;
4. following the track further, they see a big footprint and traces, tusk-marks, and broken branches high up, and they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. Then they’d come to the conclusion, ‘This is that big bull elephant.’

The Gradual Training

§291In the same way, brahmin, A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth.

§292–293Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

§294They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

§295When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … smell an odor with their nose … taste a flavor with their tongue … feel a touch with their body … know an idea with their mind, they don’t get caught up in the features and details. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

§296–297When they have this spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption.

The Footprints of the Realized One

This, brahmin, is that which is called ‘a footprint of the Realized One’ (tathāgatapada) and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. But a noble disciple does not yet come to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ So too with each of these:

1. the first absorption;
2. the second absorption;
3. the third absorption;
4. the fourth absorption;
5. §298recollection of past lives, with features and details, when the mind has become immersed in samādhi, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable;
6. knowledge of the death and rebirth of sentient beings according to their deeds, with clairvoyance that is purified and surpasses the human;
7. §299knowledge of the ending of defilements: they truly understand, ‘This is suffering … its origin … its cessation … the practice that leads to its cessation’, ‘These are defilements … their origin … their cessation … the practice that leads to their cessation.’ At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion.
8. freedom of the mind: knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

When he had spoken, the brahmin Jāṇussoṇi said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants: §300

§301And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering: the grasping aggregates of form, feeling, perception, choices, and consciousness. And what is the grasping aggregate of form? The four principal states, and form derived from them. And the four principal states are the elements of earth, water, fire, and air.

The Earth Element

§302The earth element may be interior or exterior. The interior earth element is anything internal, personal, that’s hard, solid, and appropriated: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else hard and solid. The interior and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from it.

There comes a time when the exterior water element flares up, and at that time the exterior earth element vanishes. So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.

The Water Element

§303The interior water element is anything internal, personal, that’s water, watery, and appropriated: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else watery. It too should be seen as ‘This is not mine, I am not this, this is not my self.’

There comes a time when the exterior water element flares up and sweeps away villages, towns, cities, countries, and regions. There comes a time when the water in the ocean sinks down a hundred leagues, or two, up to seven hundred leagues; when it stands just seven palm trees deep, down to one; seven fathoms deep, down to one; half a fathom, or waist deep, knee deep, or even ankle deep; when there’s not even enough water left in the great ocean to wet the tip of the toe. So for all its great age, the water element will be revealed as impermanent. What then of this ephemeral body? [… §303: facing abuse and blows, as at §302 …]

The Fire Element

§304The interior fire element is anything internal, personal, that’s fire, fiery, and appropriated: that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else fiery. It too should be seen as ‘This is not mine, I am not this, this is not my self.’

There comes a time when the exterior fire element flares up and burns villages, towns, cities, countries, and regions until it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed. There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling. So for all its great age, the fire element will be revealed as impermanent. What then of this ephemeral body? [… §304: facing abuse and blows, as at §302 …]

The Air Element

§305The interior air element is anything internal, personal, that’s air, airy, and appropriated: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else airy. It too should be seen as ‘This is not mine, I am not this, this is not my self.’

There comes a time when the exterior air element flares up and sweeps away villages, towns, cities, countries, and regions. There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir. So for all its great age, the air element will be revealed as impermanent. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. [… §305: facing abuse and blows, as at §302 …]

The Building and the Manifestation of Consciousness

§306When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’. In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’ (rūpa).

Reverends:

1. though the interior eye is intact, so long as exterior sights don’t come into range and there’s no corresponding engagement (samannāhāra), there’s no manifestation of the corresponding type of consciousness;
2. though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of consciousness;
3. but when the interior eye is intact, exterior sights come into range, and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

The form produced in this way is included in the grasping aggregate of form; the feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate. They understand: ‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.’

[… §306: the same analysis, for the other five senses …]”

That is what Venerable Sāriputta said. Satisfied, the mendicants approved what he said.

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: §307

“Mendicants, take the case of a gentleman who has gone forth out of faith from the lay life to homelessness, thinking, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down because of that: ‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’ And so they become indulgent and fall into negligence, and being negligent they live in suffering.

Simile: suppose there was a person in need of heartwood. While wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and leave imagining they were heartwood. If a person with clear eyes saw him they’d say, ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he left imagining they were heartwood. Whatever he needs to make from heartwood, he won’t succeed.’

The Five Stages and the Tree

In the same way, a mendicant may stop short at any of these, be happy with it, glorify themselves and put others down, become indulgent, and fall into negligence:

1. Branches and leaves: possessions, honor, and popularity (lābhasakkārasiloka). ‘This is called a mendicant who has grabbed the branches and leaves of the spiritual life and stopped short with that.’
2. §308Shoots: not happy with possessions and honor, being diligent, they achieve accomplishment in ethics (sīlasampadā), and stop short with that: ‘I’m the one who is ethical, of good character. These other mendicants are unethical, of bad character.’
3. §309Bark: not stopping at ethics, being diligent, they achieve accomplishment in immersion (samādhisampadā), and stop short with that: ‘I’m the one with immersion and unified mind. These other mendicants lack immersion, they have straying minds.’
4. §310Softwood: not stopping at immersion, being diligent, they achieve knowledge and vision (ñāṇadassana), and stop short with that: ‘I’m the one who meditates knowing and seeing. These other mendicants meditate without knowing and seeing.’
5. §311Heartwood: not stopping at any of these, diligent at each stage, they achieve irreversible freedom (akuppaṁ vimokkhaṁ). And it’s impossible for that mendicant to fall away from that irreversible freedom.

[… §308–311: the full description and the heartwood simile, for each stage …]

The heartwood simile completed: suppose there was a person in need of heartwood who came across a large tree standing with heartwood, and cut out just the heartwood and left knowing it was heartwood. If a person with clear eyes saw him they’d say, ‘This gentleman knows what heartwood, softwood, bark, shoots, and branches and leaves are. That’s why he cut out just the heartwood. Whatever he needs to make from heartwood, he will succeed.’

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the brahmin Piṅgalakoccha went up to the Buddha, exchanged greetings, sat down to one side, and said: §312

“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. Namely:

1. Pūraṇa Kassapa
2. the bamboo-staffed ascetic Gosāla (Makkhali)
3. Ajita of the hair blanket (Kesakambalī)
4. Pakudha Kaccāyana
5. Sañjaya Belaṭṭhiputta
6. the Jain ascetic of the Ñātika clan (Nāṭaputta)

According to their own claims, did all of them have direct knowledge, or none of them, or only some?” “Enough, brahmin, let this be. I will teach you the Dhamma. Listen and apply your mind well, I will speak.”

Five People in Need of Heartwood

§313–317“Suppose there was a person in need of heartwood, who while wandering in search of it came across a large tree standing with heartwood. A person with clear eyes, seeing what he took, would say whether he’d succeed in making what he needs:

1. passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and leave imagining they were heartwood;
2. he’d cut off the shoots and leave imagining they were heartwood;
3. he’d cut off the bark and leave imagining it was heartwood;
4. he’d cut out the softwood and leave imagining it was heartwood;
5. he’d cut out just the heartwood and leave knowing it was heartwood. ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are. Whatever he needs to make from heartwood, he will succeed.’

Five Kinds of Individual

§318In the same way, take a certain individual who goes forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re happy with that, and they’ve got all they wished for. They glorify themselves and put others down on account of that, and they become lazy and slack, not generating enthusiasm or trying to realize those things that are better and finer. They’re like the individual who mistakes branches and leaves for heartwood, I say.

2. §319Another, not happy with possessions and honor, achieves accomplishment in ethics, is happy with it, glorifies themselves (‘These other mendicants are unethical’), and becomes lazy and slack regarding it. They’re like the individual who mistakes shoots for heartwood.
3. §320Another achieves accomplishment in immersion, is happy with it, and becomes lazy and slack. They’re like the individual who mistakes bark for heartwood.
4. §321Another achieves knowledge and vision, is happy with it, and becomes lazy and slack. They’re like the individual who mistakes softwood for heartwood.
5. §322Another hasn’t got all they wished for from any of these, doesn’t glorify themselves or put others down, doesn’t become lazy or slack, but generates enthusiasm and tries to realize those things that are better and finer than knowledge and vision.

Better and Finer Than Knowledge and Vision

§323And what are those things that are better and finer than knowledge and vision? Each of these is something better and finer than knowledge and vision:

1. the first absorption;
2. the second absorption;
3. the third absorption;
4. the fourth absorption;
5. the dimension of infinite space;
6. the dimension of infinite consciousness;
7. the dimension of nothingness;
8. the dimension of neither perception nor non-perception;
9. the cessation of perception and feeling, where, having seen with wisdom, their defilements come to an end.

§324That individual is like the person who cut out just the heartwood and left knowing it was heartwood: whatever he needs to make from heartwood, he will succeed, I say.

When he had spoken, the brahmin Piṅgalakoccha said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga. §325

In the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw him coming and said, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.” Anuruddha heard this and said, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” Then he went to Nandiya and Kimbila: “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” All three came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat down and washed his feet, and those venerables bowed and sat down to one side.

Blending Like Milk and Water

§326“I hope you’re keeping well, Anuruddha and friends, I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “We’re keeping well, Blessed One.” “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water (khīrodakībhūtā), and regarding each other with kindly eyes?” “Indeed, sir.” “But how do you live this way?”

And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

Living Diligently

§327“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?” “Indeed, sir.” “But how do you live this way?”

“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. If there’s remainder, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.”

A Comfortable Meditation

§328“Good, good! But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” “How could we not, sir? Whenever we want, we enter and remain in the first absorption. This is a superhuman distinction, a comfortable meditation, that we have achieved.”

§329“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” In this way, question by question, they declared:

1. the first absorption;
2. the second absorption;
3. the third absorption;
4. the fourth absorption;
5. the dimension of infinite space;
6. the dimension of infinite consciousness;
7. the dimension of nothingness;
8. the dimension of neither perception nor non-perception;
9. the cessation of perception and feeling, where, having seen with wisdom, their defilements have come to an end.

[… §329: the same question and answer for each attainment …] “And we don’t see any better or finer way of meditating comfortably than this.” “Good, good! There is no better or finer way of meditating comfortably than this.”

Anuruddha’s Knowledge

§330Then the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk, after which he rose from his seat and left. The venerables accompanied him for a little way before turning back. Nandiya and Kimbila said to Anuruddha, “Did we ever tell you that we had gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?” “The venerables did not tell me. But I discovered it by encompassing your minds, and deities also told me. I answered when the Buddha directly asked about it.”

The Cry of Dīgha Parajana

§331Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, the venerables Anuruddha, Nandiya, and Kimbila.” Hearing this cry, the same words were raised in turn by:

1. the earth gods;
2. the gods of the four great kings;
3. the gods of the thirty-three;
4. the gods of Yama;
5. the joyful gods;
6. the gods who love to create;
7. the gods who control what is created by others;
8. the gods of the Divinity’s host.

And so at that moment, that second, that hour, those venerables were known as far as the realm of divinity.

“That’s so true, Dīgha! If any of these were to recollect those venerables with confident heart, that would be for their lasting welfare and happiness:

1. the family from which those three gentlemen went forth
2. the family circle
3. the village
4. the town
5. the city
6. the country
7. all the aristocrats
8. all the brahmins
9. all the peasants
10. all the workers
11. the whole world, with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans

See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!”

That is what the Buddha said. Satisfied, the native spirit Dīgha Parajana approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others. §332

Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat and said to Venerable Mahākassapa, “Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear the teaching.” Together with Venerable Anuruddha they went. §333Seeing them, Venerable Ānanda invited Venerable Revata too. Sāriputta saw them coming and said:

Six Answers

1. Ānanda: “It’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and coherent words and phrases.”
2. §334Revata: “It’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts.”
3. §335Anuruddha: “It’s a mendicant who surveys a thousandfold galaxy with clairvoyance that is purified and surpasses the human, just as a person with clear eyes could survey a thousand orbits from the upper floor of a royal longhouse.”
4. §336Mahākassapa: “It’s a mendicant who lives in the wilderness, eats only almsfood, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things.”
5. §337Mahāmoggallāna: “It’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on.”
6. §338Sāriputta: “It’s when a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want; at midday, and in the evening, likewise. Simile: suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they’d don whatever pair of garments they wanted; at midday, and in the evening, likewise.”

[… §334–338: the question, repeated to each in turn …]

Before the Buddha

§339Then Sāriputta said to those venerables, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.” They went and Sāriputta told the Buddha what had happened. §340–344To each answer the Buddha replied:

• “Good, good, Sāriputta! Ānanda answered in the right way for him. For Ānanda is very learned.”
• “Revata answered in the right way for him. For Revata enjoys retreat.”
• “Anuruddha answered in the right way for him. For Anuruddha surveys the thousandfold galaxy with clairvoyance.”
• “Kassapa answered in the right way for him. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom.”
• “Moggallāna answered in the right way for him. For Moggallāna is a Dhamma speaker.”
• “Sāriputta answered in the right way for him. For Sāriputta masters his mind and is not mastered by it.”

[… §340–344: each question and answer reported again in full …]

The Buddha’s Answer

§345Then Sāriputta asked the Buddha, “Sir, who has spoken well?” “You’ve all spoken well in your own way. However, listen to me also as to what kind of mendicant would grace this sal forest park at Gosiṅga.

That is what the Buddha said. Satisfied, those venerables approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §346

“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. It’s when a cowherd:

1. doesn’t know form;
2. is unskilled in characteristics;
3. doesn’t pick out flies’ eggs;
4. doesn’t dress wounds;
5. doesn’t spread smoke;
6. doesn’t know the ford;
7. doesn’t know satisfaction;
8. doesn’t know the trail;
9. is not skilled in ranges;
10. milks dry;
11. doesn’t show extra respect to the bulls who are fathers and captains of the herd.

In the same way, a mendicant with the eleven corresponding qualities can’t achieve growth, improvement, or maturity in this teaching and training.

The Eleven, Explained

§347And how does a mendicant:

1. not know form (rūpaññū)? They don’t truly understand that all form is the four principal states, or form derived from the four principal states.
2. not be skilled in characteristics (lakkhaṇakusala)? They don’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
3. not pick out flies’ eggs? They tolerate a sensual, malicious, or cruel thought that has arisen, or any bad, unskillful qualities that have arisen. They don’t give them up, dispel them, eliminate them, and obliterate them.
4. not dress wounds? When they see a sight with their eyes, they get caught up in the features and details, and don’t protect the faculty of sight; and so for the ear, nose, tongue, body, and mind, so that covetousness and displeasure become overwhelming.
5. not spread smoke? They don’t teach others the Dhamma in detail as they learned and memorized it.
6. not know the ford? They don’t from time to time go up to those mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines, and ask them: ‘Why, sir, does it say this? What does that mean?’ So those venerables don’t reveal what is hidden, clarify what is unclear, and dispel their doubt.
7. not know satisfaction? When the teaching and training proclaimed by the Realized One are being taught, they find no inspiration in the meaning and the teaching, and no joy connected with the teaching.
8. not know the trail? They don’t truly understand the noble eightfold path.
9. not be skilled in ranges? They don’t truly understand the four kinds of mindfulness meditation.
10. milk dry? When invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, they don’t know moderation in accepting.
11. not show extra respect to the seniors? They don’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.

A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.

The Eleven Reversed

§348A cowherd with the eleven opposite factors (who knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in ranges, doesn’t milk dry, and shows extra respect to the bulls of the herd) can maintain and expand a herd of cattle. In the same way, a mendicant with the eleven opposite qualities can achieve growth, improvement, and maturity in this teaching and training.

§349[… §349: each of the eleven explained in its positive form …] A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River. There the Buddha addressed the mendicants: §350

“Once upon a time, mendicants, there was an unintelligent Magadhan cowherd. In the last month of the rainy season, in autumn, without inspecting the near shore or the far shore, he drove his cattle across a place with no ford on the Ganges River to the northern shore among the Suvidehans. But the cattle bunched up in mid-stream and came to ruin right there. Why is that? Because the unintelligent cowherd failed to inspect the shores before driving the cattle across at a place with no ford.

In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s dominion and its opposite, and unskilled in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.

The Intelligent Cowherd

§351Once upon a time there was an intelligent Magadhan cowherd. In the last month of the rainy season, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges River. In order he drove across:

1. the bulls, the fathers and captains of the herd;
2. the strong and tractable cattle;
3. the bullocks and heifers;
4. the calves and weak cattle;
5. a baby calf that had just been born, which, urged on by its mother’s lowing, also managed to cross.

Each breasted the stream of the Ganges and safely reached the far shore. Why is that? Because the intelligent cowherd inspected both shores before driving the cattle across at a ford. In the same way, there are ascetics and brahmins who are skilled in this world and the other world, in Māra’s dominion and its opposite, and in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.

Those Who Breast Māra’s Stream

§352Just like the cattle who crossed the Ganges to safety:

1. like the bulls are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment: having breasted Māra’s stream, they have safely crossed over to the far shore;
2. like the strong and tractable cattle are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously, to be extinguished there, not liable to return from that world;
3. like the bullocks and heifers are the mendicants who, with the ending of three fetters and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering;
4. like the calves and weak cattle are the mendicants who, with the ending of three fetters, are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening;
5. like the baby calf just born are the mendicants who are followers of teachings, followers by faith.

[… §352: after each, “having breasted Māra’s stream, they will safely cross over” …] Mendicants, I am skilled in this world and the other world, in Māra’s dominion and its opposite, and in Death’s dominion and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. §353

Now at that time Saccaka, the son of Jain parents (nigaṇṭhaputta), was staying in Vesālī. He was a controversialist who pretended to be astute and was deemed holy by many people. He was telling a crowd in Vesālī, “I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate, not even one who claims to be a perfected one, a fully awakened Buddha. Even an insentient post would shake and rock and tremble were I to take it on in debate. How much more then a human being!”

Then Venerable Assaji entered Vesālī for alms, and Saccaka, out for a walk, met him and asked, “Worthy Assaji, how does the ascetic Gotama guide his disciples? On what topics does instruction to his disciples generally proceed?” “Aggivessana, this is how the Buddha guides his disciples:

“It’s sad to hear that the ascetic Gotama has such a doctrine. Hopefully some time I’ll get to meet him, and I can dissuade him from this harmful misconception.”

Saccaka’s Boasts

§354At that time around five hundred Licchavis were sitting together at the town hall on some business. Saccaka went to them and said, “Come forth, good Licchavis! Today I am going to have a discussion with the ascetic Gotama. If he stands by the position stated to me by his disciple Assaji:

1. I’ll drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about;
2. like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro;
3. I’ll shake him down and about, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about;
4. I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing!”

Some of the Licchavis said, “How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute his?” Others said, “Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s?” Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof.

§355Some mendicants walking mindfully in the open air told him the Buddha had plunged deep into the Great Wood for the day’s meditation. Saccaka went there with a large group of Licchavis. Of the Licchavis, some bowed, some exchanged greetings, some held up their joined palms, some announced their name and clan, while some kept silent; and they sat down.

Saccaka’s Thesis

§356Saccaka asked how the Buddha guides his disciples, and the Buddha answered with the same words Assaji had used. “A simile strikes me, worthy Gotama.” “Then speak as you feel inspired.”

“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. All the hard work that gets done depends on the earth. In the same way, an individual person’s self is form; established on form they brim with merit and wickedness. An individual person’s self is feeling … perception … choices … consciousness; established on consciousness they brim with merit and wickedness.”

“Aggivessana, are you not saying: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?” “Indeed, worthy Gotama. And this big crowd agrees with me!” “What has this big crowd to do with you? Please just unpack your own statement.” “Then, worthy Gotama, what I am saying is this: form is my self … consciousness is my self.”

The Test of Power

§357“Well then, Aggivessana, I’ll ask you about this in return. Consider an anointed aristocratic king such as Pasenadi of Kosala or Ajātasattu of Magadha, son of the princess of Videha. Would they have the power in their own realm (1) to execute those who have incurred execution, (2) to fine those who have incurred fines, or (3) to banish those who have incurred banishment?” “They would, worthy Gotama. Even federations such as the Vajjis and Mallas have such power in their own realm.”

“When you say, ‘Form is my self’, do you have power over that form to say: ‘May my form be like this! May it not be like that’?” Saccaka kept silent. The Buddha asked a second time, and Saccaka still kept silent. So the Buddha said, “Answer now, Aggivessana. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”

Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he said, “Ask me, worthy Gotama. I will answer.”

§358“When you say, ‘Form is my self’, do you have power over that form?” “No, worthy Gotama.” “Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up.” So too, asked of each in turn:

1. ‘Form is my self’: power over form? “No, worthy Gotama.”
2. ‘Feeling is my self’: power over feeling? “No, worthy Gotama.”
3. ‘Perception is my self’: power over perception? “No, worthy Gotama.”
4. ‘Choices are my self’: power over choices? “No, worthy Gotama.”
5. ‘Consciousness is my self’: power over consciousness? “No, worthy Gotama.”

[… §358: after each, the warning that his words don’t match up …]

“What do you think, Aggivessana? Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would they be able to completely understand suffering themselves, or live having wiped out suffering?” “How could they? No, worthy Gotama.” “This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus?” “How could I not? Yes, worthy Gotama.”

The Banana Trunk and the Crab

§359“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana trunk, straight and young and grown unskewed. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken. But it was you who stated before the assembly of Vesālī that no one would fail to sweat from the armpits were you to take them on in debate. Yet sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground. While I now have no sweat on my body.” So the Buddha revealed his golden body to the assembly. Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

§360Knowing this, the Licchavi Dummukha said, “A simile strikes me, Blessed One. Suppose there was a lotus pond not far from a town or village, and a crab lived there. Several boys or girls would pull out the crab and put it on solid ground. Whenever that crab extended a claw, they would snap, crack, and break it off with a stick or a stone, so that it wouldn’t be able to return down into that lotus pond. In the same way, the Buddha has snapped, cracked, and broken off all Saccaka’s twists, ducks, and dodges. Now he can’t get near the Buddha again looking for a debate.”

But Saccaka said, “Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with the worthy Gotama.

Saccaka’s Two Questions

§361Worthy Gotama, leave aside that statement I made, as did various other ascetics and brahmins; it was just a bit of nonsense. How do you define:

1. a disciple of the worthy Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?” “It’s when one of my disciples truly sees Any kind of form, feeling, perception, choices, or consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near. with right understanding: ‘This is not mine, I am not this, this is not my self.’”
2. “A mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?” “It’s when a mendicant, having truly seen all this with right understanding: ‘This is not mine, I am not this, this is not my self’, is freed by not grasping (anupādā vimutto).

A mendicant whose mind is freed like this has three unsurpassable qualities: unsurpassable seeing (dassanānuttariya), practice (paṭipadānuttariya), and freedom (vimuttānuttariya). They honor, respect, esteem, and venerate only the Realized One: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and extinguishment.’”

Saccaka’s Concession and the Meal

§362When he had spoken, Saccaka said, “Worthy Gotama, it was rude and impudent of me to imagine I could attack you in debate.

1. A person might find safety after attacking a rutting elephant, but not after attacking the worthy Gotama.
2. A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama.
3. A person might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama.

Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.

§363Saccaka told the Licchavis, “You may all bring me what you think is suitable.” When the night had passed, the Licchavis presented Saccaka with an offering of five hundred servings of food, and Saccaka had delicious food prepared in his own park and announced the time. The Buddha went there with the Saṅgha, and Saccaka served and satisfied them with his own hands. When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat, sat to one side, and said:

“Worthy Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. In the morning, being properly dressed, he took his bowl and robe, wishing to enter Vesālī for alms. §364

Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof. Ānanda saw him coming and said, “Sir, Saccaka is coming. He’s a controversialist who pretends to be astute and is deemed holy by many people. He wants to discredit the Buddha, the teaching, and the Saṅgha. Please, sir, sit for an hour out of sympathy.” The Buddha sat down on the seat spread out, and Saccaka exchanged greetings with him and sat to one side.

Developing Body and Mind

§365“Worthy Gotama, there are some ascetics and brahmins who live committed to developing physical endurance (kāyabhāvanā), without developing the mind. They suffer painful physical feelings. This happened to someone once: their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad. Their mind was subject to the body. There are others who develop the mind, without developing physical endurance. They suffer painful mental feelings, with the same result: their body was subject to the mind. It occurs to me that the worthy Gotama’s disciples must live committed to developing the mind, without developing physical endurance.”

§366“But what have you heard about the development of physical endurance?” “Take Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them or prepared on their behalf; they don’t receive anything from a pot or bowl, or where a couple is eating, or from a woman who is pregnant, breastfeeding, or living with a man, or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine. They go to one house for alms, taking one mouthful, up to seven houses and seven mouthfuls; they feed on one saucer a day, up to seven; they eat once a day, up to once a fortnight.” “But do they get by on so little?” “No, worthy Gotama. Sometimes they eat luxury fresh and cooked foods and drink luxury beverages. They gather their body’s strength, build it up, and get fat.” “What they earlier gave up, they later got back. That is how there is the increase and decrease of this body. But what have you heard about development of the mind?” Questioned about this, Saccaka was stumped.

§367“The development of physical endurance that you have described is not the legitimate development of physical endurance in the Noble One’s training. And since you don’t even understand that, how can you possibly understand the development of the mind? Still, listen to how someone is undeveloped and developed in physical endurance and mind.

• §368Undeveloped: an unlearned ordinary person has a pleasant feeling and becomes full of lust for it. When it ceases, a painful feeling arises, and they sorrow and wail and lament, beating their breast and falling into confusion. Because their physical endurance is undeveloped, pleasant feelings occupy the mind; because their mind is undeveloped, painful feelings occupy the mind.
• §369Developed: a learned noble disciple has a pleasant feeling and doesn’t become full of lust for it; when painful feeling arises, they don’t sorrow or wail or lament. Because their physical endurance is developed, pleasant feelings don’t occupy the mind; because their mind is developed, painful feelings don’t occupy the mind.”

§370“I am quite confident that the worthy Gotama is developed in physical endurance and in mind.” “Your words are clearly invasive and intrusive, Aggivessana. Nevertheless, I will answer you. Ever since I went forth, it has not been possible for any pleasant or painful feeling to occupy my mind.” “The worthy Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.” “How could I not, Aggivessana?

Going Forth and the Two Teachers

§371Before my awakening, when I was still unawakened but intent on awakening, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.’ Some time later, while still with pristine black hair, in the prime of life, though my mother and father wished otherwise, weeping with tearful faces, I shaved off my hair and beard, dressed in ocher robes, and went forth.

Seeking what is skillful, I approached Āḷāra Kālāma, learned his teaching, and realized the dimension of nothingness; he offered that we lead the community together. §372Then I approached Uddaka son of Rāma and realized the dimension of neither perception nor non-perception that Rāma had realized; he offered me the position of a tutor. Of each teaching I concluded: ‘This doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in that dimension’, and I left disappointed. [… §371–372: the full exchanges with both teachers, as in MN 26 …]

§373Seeking the supreme state of sublime peace, traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks, and nearby a village for alms. I thought, ‘This is good enough for striving for a gentleman wanting to strive.’ So I sat down right there.

The Three Similes

§374And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

1. A green, sappy log lying in water. A person comes along with a drill-stick (araṇi), thinking to light a fire. Could they light a fire by drilling it? “No, worthy Gotama. Because it’s a green, sappy log, and it’s lying in the water. That person will eventually get weary and frustrated.” In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures, and haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for them. Regardless of whether or not they suffer painful, sharp, severe feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening.
2. §375A green, sappy log lying on dry land far from the water. Could they light a fire? “No. Because it’s still a green, sappy log, despite lying on dry land.” In the same way, those who live withdrawn in body and mind from sensual pleasures but haven’t internally given up or stilled desire for them are incapable of awakening, whether or not they suffer painful feelings.
3. §376A dried up, withered log lying on dry land far from the water. Could they light a fire? “Yes, worthy Gotama. Because it’s a dried up, withered log, lying on dry land far from water.” In the same way, those who live withdrawn in body and mind from sensual pleasures and have internally given up and stilled desire for them are capable of knowledge and vision, of supreme awakening, whether or not they suffer painful feelings due to exertion.

The Austerities

1. §377Crushing mind with mind. I thought, ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’ So that’s what I did, until sweat ran from my armpits, like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such painful feeling did not occupy my mind.
2. §378The breathless absorption (appāṇaka jhāna). I cut off my breathing:
   1. through my mouth and nose: winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows;
   2. through my mouth, nose, and ears: strong winds ground my head, like a strong man drilling into my head with a sharp point;
   3. I got a severe headache, like a strong man tightening a strong leather strap around my head;
   4. strong winds carved up my belly, like a deft butcher or their apprentice slicing my belly open with a sharp meat cleaver;
   5. there was a severe burning in my body, like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

   Each time my energy and mindfulness were firm, but my body was disturbed, not tranquil; but even such painful feeling did not occupy my mind. Then some deities saw me and said, ‘The ascetic Gotama is dead.’ Others said, ‘He’s not dead, but he’s dying.’ Others said, ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

3. §379Refusing to cut off food completely. I thought of completely cutting off food. But deities came to me and said, ‘Good fellow, don’t do it. If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ I thought, ‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ So I refused them, saying, ‘There’s no need.’
4. §380Taking very little food. I took just a handful of broth made from mung beans, horse gram, chickpeas, or green gram each time, until my body became severely emaciated. My limbs became like the joints of an eighty-year-old or a dying man; my bottom like a camel’s hoof; my vertebrae stuck out like beads on a string; my ribs were as gaunt as the broken-down rafters on an old barn; the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well; my scalp shriveled like a green bitter-gourd in the wind and sun; when I tried to rub the skin of my belly I grabbed my backbone; when I tried to urinate or defecate I fell face down; when I rubbed my limbs, the hair, rotted at its roots, fell out. Some people said, ‘The ascetic Gotama is black.’ Some said, ‘He’s brown.’ Some said, ‘He has dingy skin.’ That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

The Black Plum Tree

§381Then I thought, ‘Whatever ascetics and brahmins have experienced painful, sharp, severe feelings due to exertion, in the past, future, or present, this is as far as it goes; no-one has done more than this. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Could there be another path to awakening?’

Then I thought, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ And, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

§382Then I thought, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food. Now at that time the group of five mendicants were attending on me, thinking, ‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

Awakening

§383After eating solid food and gathering my strength, I entered and remained in the four absorptions. But even such pleasant feeling did not occupy my mind.

1. §384When my mind had immersed in samādhi like this, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable, I extended it toward recollection of past lives, and recollected my many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night.
2. §385I extended it toward knowledge of the death and rebirth of sentient beings, and with clairvoyance that is purified and superhuman I saw them passing away and being reborn according to their deeds. This was the second knowledge, in the middle watch of the night.
3. §386I extended it toward knowledge of the ending of defilements. I truly understood suffering, its origin, its cessation, and the practice that leads to its cessation; and likewise the defilements. My mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ This was the third knowledge, in the last watch of the night.

After each, ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.

Deluded and Not Deluded

§387Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and each person thought that I was teaching especially for them. But it should not be seen like this. The Realized One teaches others only so that they can understand. When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally in the same basis of immersion as before, in which I regularly meditate.” “I’d believe that of the worthy Gotama, just like a perfected one, a fully awakened Buddha. But do you ever recall sleeping during the day?” “I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture, on the right side, mindful and aware.” “Some ascetics and brahmins call that a deluded abiding.” “That’s not how to define whether someone is deluded or not. Listen:

§388Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say. For it’s not giving up the defilements that makes you deluded. Anyone who has given them up is not deluded. The Realized One has given them up, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements.”

Saccaka Departs

§389When he had spoken, Saccaka said, “It’s incredible, worthy Gotama, it’s amazing! How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one! I recall taking on Pūraṇa Kassapa in debate. He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. So did the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. Well, now, worthy Gotama, I must go. I have many duties, and much to do.” “Please, Aggivessana, go at your convenience.”

Then Saccaka, having approved and agreed with what the Buddha said, rose from his seat and left.

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him: §390

“Sir, how do you briefly define a mendicant who is freed through the ending of craving (taṇhāsaṅkhaya), who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

Then Sakka, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha before vanishing right there.

Moggallāna Among the Gods of the Thirty-Three

§391Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Did that spirit comprehend what the Buddha said when he agreed with him, or not? Why don’t I find out?” And as easily as a strong person would extend or contract their arm, he vanished from the Eastern Monastery and reappeared among the gods of the thirty-three.

Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a heavenly orchestra. Seeing Moggallāna coming, he waved off the orchestra, approached him, and said, “Come, my good fellow Moggallāna! Welcome, my good fellow! It’s been a long time since you took the opportunity to come here. Sit, here, a seat is ready.” Moggallāna sat down, while Sakka took a low seat. Moggallāna said, “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Please share this talk with me so that I can also get to hear it.”

§392“My good Moggallāna, I have many duties, and much to do, not only for myself, but also for the gods of the thirty-three. Still, what is properly heard, learned, attended, and memorized does not vanish all of a sudden. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won. When I returned from that battle as a conqueror, I created the Palace of Victory (Vejayanta). It has:

• a hundred towers;
• in each tower, seven hundred chambers;
• in each chamber, seven nymphs;
• for each nymph, seven maids.

Would you like to see the lovely Palace of Victory?” Moggallāna consented with silence.

§393Then, putting Moggallāna in front, Sakka and Vessavaṇa, the Great King, went to the Palace of Victory. When they saw Moggallāna coming, Sakka’s maids, being discreet and prudent, each went to her own bedroom, just like a daughter-in-law who is discreet and prudent when they see their father-in-law. Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace: “See, in the palace, my good Moggallāna, this lovely thing! And that lovely thing!” “That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past. Humans, when they see something lovely, also say: ‘It looks beautiful enough for the gods of the thirty-three!’”

The Teaching Recalled

§394Knowing that Sakka was shocked and awestruck, Moggallāna asked again, “Kosiya, how did the Buddha briefly explain freedom through the ending of craving?” And Sakka repeated the question he had asked and the Buddha’s answer exactly. [… §394: the question and the full answer, repeated word for word …]

Moggallāna approved and agreed with what Sakka said, and as easily as a strong person would extend or contract their arm, he vanished from among the gods of the thirty-three and reappeared in the Eastern Monastery. Soon after he left, Sakka’s maids said to him, “Good fellow, was that the Blessed One, your Teacher?” “No, it was not. That was my spiritual companion Venerable Mahāmoggallāna.” “You’re fortunate, good fellow, so very fortunate, to have a spiritual companion of such power and might! We can’t believe that’s not the Blessed One, your Teacher!”

§395Then Mahāmoggallāna went up to the Buddha and said, “Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?” “I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him. [… §395: the question and the full answer, repeated word for word …]

That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. §396

Now at that time a mendicant named Sāti, the fisherman’s son, had this harmful misconception: “As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” Several mendicants went to him and, wishing to dissuade him, pressed and grilled him: “Don’t say that, Sāti! Don’t misrepresent the Buddha. In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.” §397But Sāti obstinately stuck to his misconception, and they told the Buddha.

Sāti Rebuked

§398The Buddha had Sāti summoned and asked whether this was his view. “Indeed, sir.” “Sāti, what is that consciousness?” “Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.” “Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be? But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and suffering.”

§399“What do you think, mendicants? Has this Sāti kindled even a spark of ardor in this teaching and training?” “How could that be, sir? No.” Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. “Mendicants, do you understand my teachings as Sāti does?” “No, sir. In many ways the Buddha has told us that consciousness is dependently originated.” “Good, good, mendicants!

Consciousness Reckoned by Its Condition

§400Consciousness is reckoned according to the very same condition dependent upon which it arises. Consciousness that arises dependent on:

1. the eye and sights is reckoned as eye consciousness;
2. the ear and sounds, as ear consciousness;
3. the nose and smells, as nose consciousness;
4. the tongue and tastes, as tongue consciousness;
5. the body and touches, as body consciousness;
6. the mind and ideas, as mind consciousness.

It’s like fire, which is reckoned according to the very same condition dependent upon which it burns. A fire that burns dependent on:

1. logs is a log fire;
2. twigs, a twig fire;
3. grass, a grass fire;
4. cow-dung, a cow-dung fire;
5. husks, a husk fire;
6. rubbish, a rubbish fire.

In the same way, consciousness is reckoned according to the condition dependent upon which it arises.

This Has Come to Be

§401“Mendicants, do you see that this has come to be (bhūtam idaṁ)?” “Yes, sir.” “Do you see that it came to be with that as fuel?” “Yes, sir.” “Do you see that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

• Does doubt arise when you’re uncertain about each of these? “Yes, sir.”
• Is doubt given up in someone who truly sees each with right understanding? “Yes, sir.”
• Are you free of doubt about each? “Yes, sir.”
• Have you truly seen each clearly with right understanding? “Yes, sir.”

[… §401: each question asked separately for all three …]

Dependent Origination

§402Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born: (1) edible food, solid or subtle; (2) contact; (3) mental intention; (4) consciousness. What is their source, origin, birthplace, and inception? Craving. And the source of craving is feeling; of feeling, contact; of contact, the six sense fields; of the six sense fields, name and form; of name and form, consciousness; of consciousness, choices; and the source of choices is ignorance.

§403“‘Rebirth is a requirement for old age and death.’ That’s what I said. Is that how you see this or not?” “That’s how we see it.” [… §403: the same confirmation for each link, back to ignorance …]

§404“Good, mendicants! So both you and I say this: ‘When this exists, this comes to be; due to the arising of this, this arises’ (imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati). That is: ignorance is a requirement for choices … That is how this entire mass of suffering originates.

§405–406[… §405–406: the same confirmation for each link in cessation, and the summary ‘When this doesn’t exist, this doesn’t come to be’ …]

Known for Yourselves

§407“Knowing and seeing in this way, mendicants, would you:

1. turn back to the first beginning, thinking: ‘Did we exist in the past? Did we not exist? What were we? How were we? After being what, what did we become?’
2. turn forward to the final end, thinking: ‘Will we exist in the future? Will we not exist? What will we be? How will we be? After being what, what will we become?’
3. be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being: where did it come from? And where will it go?’
4. say: ‘Our teacher is respected. We speak like this out of esteem for our teacher’?
5. say: ‘Our ascetic says this. We speak like this because it is what he says’?
6. dedicate yourself to another teacher?
7. believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?”

To each: “No, sir.” “Aren’t you speaking only of what you have known and seen and realized for yourselves?” “Yes, sir.” “Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A Life From Conception

§408Mendicants, when three things come together an embryo is conceived:

1. where the mother and father come together, but the mother is not in the fertile phase of her cycle, and the virile spirit (gandhabba) is not ready, the embryo is not conceived;
2. where the mother and father come together and the mother is in her fertile phase, but the virile spirit is not ready, the embryo is not conceived;
3. but when the mother and father come together, the mother is in her fertile phase, and the virile spirit is ready, an embryo is conceived.

The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden, then gives birth at great risk, and nourishes the infant with her own blood; for mother’s milk is regarded as blood in the training of the Noble One. That boy grows up and his faculties mature, and he plays childish games such as:

1. toy plows
2. tipcat
3. somersaults
4. pinwheels
5. toy measures
6. toy carts
7. toy bows

As his faculties mature further, he amuses himself, supplied and provided with the five kinds of sensual stimulation: likable, desirable sights, sounds, smells, tastes, and touches.

§409When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted, and they don’t truly understand the freedom of heart and freedom by wisdom where those bad, unskillful qualities cease without remainder. Being so full of favoring and opposing, when they experience any feeling, pleasant, unpleasant, or neutral, they approve, welcome, and keep clinging to it. This gives rise to relishing. Relishing feelings is grasping. Their grasping is a requirement for continued existence; continued existence for rebirth; and rebirth for old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates. [… §409: the same for each of the other five senses …]

The Gradual Training

§410–413But consider when a Realized One arises in the world, and a householder hears the teaching, gains faith, and goes forth; they take up the noble spectrum of ethics, are content, restrain the senses, act with situational awareness, frequent a secluded lodging, give up the five hindrances, and enter and remain in the four absorptions:

Freedom Through the Ending of Craving

§414When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart, and they truly understand the freedom of heart and freedom by wisdom where those bad, unskillful qualities cease without remainder. Having given up favoring and opposing, when they experience any feeling, pleasant, unpleasant, or neutral, they don’t approve, welcome, or keep clinging to it. As a result, relishing of feelings ceases. When their relishing ceases, grasping ceases; when grasping ceases, continued existence ceases; when continued existence ceases, rebirth ceases; when rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. [… §414: the same for each of the other five senses …]

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. There he addressed the mendicants: §415

“Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will proceed having undertaken the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines we enjoy shall be very fruitful and beneficial for them. And our going forth will not be barren, but will be fruitful and fertile.’

The Things That Make One an Ascetic

§416And what are the things that make one an ascetic and a brahmin? You should train like this:

1. ‘We will have conscience and prudence (hirottappa).’
2. §417‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of it.’
3. §418‘Our verbal behavior will be pure …’
4. §419‘Our mental behavior will be pure …’
5. §420‘Our livelihood will be pure …’
6. §421‘We will restrain our sense doors. When we see a sight with our eyes … know an idea with our mind, we won’t get caught up in the features and details; we will practice restraint, protect the faculty, and achieve its restraint.’
7. §422‘We will not eat too much. We will only eat after reflecting rationally on our food: not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, we shall put an end to old discomfort and not give rise to new discomfort, and we will have the means to keep going, blamelessness, and a comfortable abiding.’
8. §423‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles; so too in the first watch of the night. In the middle watch, we will lie down in the lion’s posture, on the right side, placing one foot on top of the other, mindful and aware, and focused on the time of getting up. In the last watch, we will get up and continue walking and sitting meditation, purifying our mind from obstacles.’
9. §424‘We will have mindfulness and situational awareness. We will act with situational awareness when going out and coming back … when speaking and keeping silent.’

[… §416–424: the warning repeated after each stage, listing all the stages so far …]

Giving Up the Hindrances

§425Take a mendicant who frequents a secluded lodging: a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness; giving up ill will, they meditate full of sympathy for all living beings; giving up dullness and drowsiness, they meditate perceiving light, mindful and aware; giving up restlessness and remorse, they meditate with their mind settled internally; giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities. In each case they cleanse the mind.

§426Suppose:

1. Debt: a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.
2. Illness: a person was sick, suffering, gravely ill, losing their appetite and getting physically weak; but after some time they’d recover, and regain their appetite and their strength.
3. Prison: a person was imprisoned in a jail, but after some time they were released, safe and sound, with no loss of wealth.
4. Slavery: a person was a bondservant, not their own master, unable to go where they wish; but after some time they’d be freed, a freeman able to go where they wish.
5. Desert: a person with wealth and property was traveling along a desert road, but after some time they crossed over the desert, safe and sound, with no loss of wealth.

In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. But when they are given up, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

The Four Absorptions and Their Similes

§427–430They give up these five hindrances, corruptions of the heart that weaken wisdom:

1. First absorption. Quite secluded from sensual pleasures, secluded from unskillful qualities, one enters and remains in the first absorption. One drenches, steeps, fills, and spreads one’s body with rapture and bliss born of seclusion; there’s no part of the body that’s not spread with it. Simile: it’s like when a deft bathroom attendant pours bath powder into a bronze dish, sprinkling it little by little with water, and kneads it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
2. Second absorption. As the placing of the mind and keeping it connected are stilled, one drenches the body with rapture and bliss born of immersion. Simile: it’s like a deep lake fed by spring water, with no inlet from east, west, north, or south, and no rain falling; the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout it.
3. Third absorption. With the fading away of rapture, one drenches the body with bliss free of rapture. Simile: it’s like a pool with blue water lilies, or pink or white lotuses, some of which sprout and grow in the water without rising above it, thriving underwater; from the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
4. Fourth absorption. Giving up pleasure and pain, one sits spreading the body through with pure bright mind. Simile: it’s like someone sitting wrapped from head to foot with white cloth; there’s no part of the body that’s not spread over with white cloth.

The Three Knowledges and Their Similes

1. §431Recollection of past lives. When their mind has become immersed in samādhi like this, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable, they extend it toward recollection of past lives, and recollect many kinds of past lives, with features and details. Suppose a person was to leave their home village and go to another village, and from there to yet another, and then return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that …’
2. §432The death and rebirth of beings. They extend it toward knowledge of the death and rebirth of sentient beings, and with clairvoyance that is purified and superhuman they see sentient beings passing away and being reborn according to their deeds. Suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro.
3. §433The ending of defilements. They extend it toward knowledge of the ending of defilements, and truly understand suffering, its origin, its cessation, and the practice that leads to its cessation; and likewise the defilements. Their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance, and they understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.

The True Ascetic

§434This mendicant is called:

1. an ‘ascetic’ (samaṇa), because they have assuaged (samita) the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death;
2. a ‘brahmin’ (brāhmaṇa), because they have banished (bāhita) the bad, unskillful qualities;
3. a ‘bathed initiate’ (nhātaka), because they have bathed off (nhāta) the bad, unskillful qualities;
4. a ‘knowledge master’ (vedagū), because they have known (vidita) the bad, unskillful qualities;
5. a ‘scholar’ (sottiya), because they have scoured off (nissuta) the bad, unskillful qualities;
6. a ‘noble one’ (ariya), because they have nobbled their foes, the bad, unskillful qualities;
7. a ‘perfected one’ (arahant), because they are impeccably remote (ārakā) from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. There the Buddha addressed the mendicants: §435

“Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic (samaṇasāmīcippaṭipadā). That way our label will be accurate and our claim correct. The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be barren, but will be fruitful and fertile.’

The Twelve Stains of an Ascetic

§436And how does a mendicant not practice in the way that is proper for an ascetic? Any mendicant who has not given up:

1. covetousness (abhijjhā)
2. ill will (byāpāda)
3. irritability (kodha)
4. acrimony (upanāha)
5. disdain (makkha)
6. contempt (paḷāsa)
7. jealousy (issā)
8. stinginess (macchariya)
9. deviousness (sāṭheyya)
10. deceit (māyā)
11. corrupt wishes (pāpicchatā)
12. wrong view (micchādiṭṭhi)

is not practicing in the way that is proper for an ascetic, I say. And that is due to not giving up these stains, defects, and dregs of an ascetic, these grounds for rebirth in places of loss, to be experienced in bad places.

Simile of the wrapped weapon: I say that such a mendicant’s going forth may be compared to the kind of weapon called ‘deadborn’ (mataja), double-edged, whetted with yellow arsenic, that has been covered and wrapped in an outer robe.

Outward Marks

§437I say that you don’t deserve the label:

1. ‘outer robe wearer’ just because you wear an outer robe;
2. ‘naked ascetic’ just because you go naked;
3. ‘dust and dirt wearer’ just because you’re caked in dust and dirt;
4. ‘water immerser’ just because you immerse yourself in water;
5. ‘tree root dweller’ just because you stay at the root of a tree;
6. ‘open air dweller’ just because you stay in the open air;
7. ‘stander’ just because you continually stand;
8. ‘interval eater’ just because you eat food at set intervals;
9. ‘reciter’ just because you recite hymns;
10. ‘matted-hair ascetic’ just because you have matted hair.

Imagine that just by wearing an outer robe someone with covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you: ‘Please, dearest, wear an outer robe! By doing so you will give up covetousness … wrong view.’ But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. [… §437: the same reasoning for each of the other nine …]

The Way Proper for an Ascetic

§438And how does a mendicant practice in the way that is proper for an ascetic? Any mendicant who has given up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view is practicing in the way that is proper for an ascetic, I say, due to giving up these stains of an ascetic.

They see themselves purified from all these bad, unskillful qualities. Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi.

They meditate spreading the four immeasurables to the whole world:

Simile of the lotus pond: suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person, whether from the east, west, north, or south, struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion. In the same way, suppose someone has gone forth from the lay life to homelessness from a family of:

1. aristocrats (khattiya)
2. brahmins
3. peasants (vessa)
4. menials (sudda)

and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they find inner peace. Because of that inner peace they are practicing the way proper for an ascetic, I say.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā. §439

The brahmins and householders of Sālā heard, “It seems the ascetic Gotama, a Sakyan, gone forth from a Sakyan family, has arrived at Sālā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who can be trained, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world, with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans, and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. He reveals an entirely full and pure spiritual life. It’s good to see such perfected ones.” Then they went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said: “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell? And what is the reason why some are reborn in a good place, a heavenly realm?”

“Unprincipled and immoral conduct (adhammacariyā visamacariyā) is the reason why some sentient beings are reborn in hell. Principled and moral conduct (dhammacariyā samacariyā) is the reason why some sentient beings are reborn in a heavenly realm.”

“We don’t understand the detailed meaning of the worthy Gotama’s brief statement. Please teach us this matter in detail.” “Well then, householders, listen and apply your mind well, I will speak.”

Unprincipled Conduct: Ten Ways

§440“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind:

1. Body: killing. Someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
2. Body: stealing. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
3. Body: sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian; with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
4. Speech: lying. Summoned to a council, an assembly, a family meeting, a guild, or the royal court, and asked to bear witness, not knowing they say ‘I know’; knowing they say ‘I don’t know’; not seeing they say ‘I see’; seeing they say ‘I don’t see’. They deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
5. Speech: backbiting. They repeat in one place what they heard in another so as to divide people against each other, supporting division, delighting in division, loving division, speaking words that promote division.
6. Speech: harsh speech. They use words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
7. Speech: talking nonsense. Their speech is untimely, and is neither factual nor beneficial; it has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
8. Mind: covetousness. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
9. Mind: ill will. They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
10. Mind: wrong view. ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Principled Conduct: Ten Ways

§441Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind:

1. Body: not killing. Someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
2. Body: not stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
3. Body: no sexual misconduct. They don’t have sexual relations with women who have a guardian, a husband, legal protection, or a betrothal garland.
4. Speech: no lying. Summoned and asked to bear witness, not knowing they say ‘I don’t know’; knowing they say ‘I know’; not seeing they say ‘I don’t see’; seeing they say ‘I see’. They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
5. Speech: no backbiting. They reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
6. Speech: no harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people.
7. Speech: no nonsense. Their words are timely, true, and meaningful, in line with the teaching and training; valuable, reasonable, succinct, and beneficial.
8. Mind: contentment. They don’t covet the wealth and belongings of others.
9. Mind: good will. They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
10. Mind: right view. ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

What Someone of Principled Conduct Might Wish

§442Someone of principled and moral conduct might wish: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct. [… §442: the same wish and the same answer for each of the following …]

1. well-to-do aristocrats
2. well-to-do brahmins
3. well-to-do householders
4. the gods of the four great kings
5. the gods of the thirty-three
6. the gods of Yama
7. the joyful gods (Tusita)
8. the gods who love to create
9. the gods who control what is created by others
10. the gods of the Divinity’s host
11. the luminous gods (ābhā)
12. the gods of limited luminosity
13. the gods of limitless luminosity
14. the gods of sublime luminosity (ābhassara)
15. the gods of limited beauty
16. the gods of limitless beauty
17. the gods of universal beauty (subhakiṇha)
18. the gods of abundant fruit (vehapphala)
19. the gods of Aviha
20. the gods of Atappa
21. the gods fair to see
22. the fair seeing gods
23. the gods of Akaniṭṭha
24. the gods of the dimension of infinite space
25. the gods of the dimension of infinite consciousness
26. the gods of the dimension of nothingness
27. the gods of the dimension of neither perception nor non-perception

§443When he had spoken, the brahmins and householders of Sālā said to the Buddha: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

So the brahmins and householders of Sālā went for refuge for life.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the brahmins and householders of Verañjā were residing in Sāvatthī on some business. §444

They heard: “It seems the ascetic Gotama, a Sakyan, gone forth from a Sakyan family, is staying near Sāvatthī in Jeta’s Grove. He has this good reputation … It’s good to see such perfected ones.” [… §444: their approach, as at MN 41 §439 …] They said to the Buddha: “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell? And what is the reason why some are reborn in a good place, a heavenly realm?”

“Unprincipled and immoral conduct is the reason why some sentient beings are reborn in hell. Principled and moral conduct is the reason why some are reborn in a heavenly realm.” “We don’t understand the detailed meaning of the worthy Gotama’s brief statement. Please teach us in detail.” “Well then, householders, listen and apply your mind well, I will speak.”

The Person of Unprincipled Conduct

§445“Householders, a person of unprincipled and immoral conduct (adhammacārī visamacārī) is threefold by way of body, fourfold by way of speech, and threefold by way of mind: killing, stealing, and sexual misconduct; lying, backbiting, harsh speech, and talking nonsense; covetousness, ill will, and wrong view.

[… §445: each way described in full, as at MN 41 §440 …]

The Person of Principled Conduct

§446Householders, a person of principled and moral conduct (dhammacārī samacārī) is threefold by way of body, fourfold by way of speech, and threefold by way of mind: giving up killing, stealing, and sexual misconduct; giving up lying, backbiting, harsh speech, and talking nonsense; being contented, kind-hearted, and of right view.

[… §446: each way described in full, as at MN 41 §441 …]

What Someone of Principled Conduct Might Wish

§447Someone of principled and moral conduct might wish: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct. [… §447: the same for all 27 destinations listed at MN 41 §442 …]

§448When he had spoken, the brahmins and householders of Verañjā said to the Buddha: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

So the brahmins and householders of Verañjā went for refuge for life.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, exchanged greetings, sat down to one side, and asked him a series of questions. §449

Wisdom and Consciousness

“Reverend, they speak of ‘a witless person’ (duppañña). How is a witless person defined?” “They’re called witless because they don’t understand. And what don’t they understand? They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’” Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question. [… §449–459: this approval repeated after every answer …]

“They speak of ‘a wise person’ (paññavā). How is a wise person defined?” “They’re called wise because they understand: ‘This is suffering’ … ‘This is the practice that leads to the cessation of suffering.’”

“They speak of ‘consciousness’ (viññāṇa). How is consciousness defined?” “It’s called consciousness because it cognizes. And what does it cognize? It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.”

“Wisdom and consciousness: are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?” “These things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand.” “What is the difference between these things that are mixed, not separate?” “The difference is that wisdom should be developed, while consciousness should be completely understood (pariññeyya).”

Feeling, Perception, and Consciousness

§450“They speak of this thing called ‘feeling’ (vedanā). How is feeling defined?” “It’s called feeling because it feels. And what does it feel? It feels pleasure, pain, and neutral.”

“They speak of this thing called ‘perception’ (saññā). How is perception defined?” “It’s called perception because it perceives. And what does it perceive? It perceives blue, yellow, red, and white.”

“Feeling, perception, and consciousness: are these things mixed or separate?” “These things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you perceive what you feel, and you cognize what you perceive.”

Purified Mind Consciousness and Right View

§451“What can be known by purified mind consciousness released from the five senses?” “Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.” “How do you understand something that can be known?” “With the eye of wisdom.” “What is the goal of wisdom?” “The goal of wisdom is direct knowledge, complete understanding, and giving up.”

§452“How many conditions are there for the arising of right view?” “There are two: the voice of another and rational application of mind (yoniso manasikāra).” “When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?” “When it is supported by five factors:

1. ethics (sīla)
2. learning (suta)
3. discussion (sākacchā)
4. serenity (samatha)
5. discernment (vipassanā)

Existence and the First Absorption

§453“How many states of existence (bhava) are there?” “There are these three: existence in the sensual realm, the realm of luminous form, and the formless realm.” “But how is there regeneration into a new state of existence in the future?” “It’s because of sentient beings, shrouded by ignorance and fettered by craving, taking pleasure wherever they land.” “But how is there no regeneration?” “It’s when ignorance fades away, knowledge arises, and craving ceases.”

§454“But what, reverend, is the first absorption?” “It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.” “How many factors does it have?” “Five: placing the mind (vitakka), keeping it connected (vicāra), rapture (pīti), bliss (sukha), and unification of mind (cittekaggatā).” “How many factors has it given up and how many does it possess?” “It has given up five factors:

1. sensual desire
2. ill will
3. dullness and drowsiness
4. restlessness and remorse
5. doubt

and it possesses five: placing the mind, keeping it connected, rapture, bliss, and unification of mind.”

The Faculties, Vitality, and Warmth

§455“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range:

1. the faculty of the eye
2. the faculty of the ear
3. the faculty of the nose
4. the faculty of the tongue
5. the faculty of the body

What do they have recourse to? What experiences their domains and ranges?” “They have recourse to the mind. And the mind experiences their domains and ranges.”

§456“These five faculties depend on what to continue?” “On vitality (āyu).” “But what does vitality depend on to continue?” “On warmth (usmā).” “But what does warmth depend on to continue?” “On vitality.” “How then should we see the meaning of this statement?”

Simile of the oil lamp: “Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity. In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”

§457“Are the vital forces (āyusaṅkhārā) and the phenomena that are felt one and the same? Or are they different?” “They are not the same. For if they were the same, a mendicant who had attained the cessation of perception and feeling would not emerge from it. But because they are different, a mendicant can emerge from it.”

“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?” “It must lose three things:

1. vitality (āyu)
2. warmth (usmā)
3. consciousness (viññāṇa)

“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained cessation, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.”

The Releases of the Heart

§458“How many conditions are necessary to attain the neutral release of the heart?” “Four: with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.”

“How many conditions are necessary to attain the signless release of the heart?” “Two: not focusing on any signs, and focusing on the signless.” “To remain in it?” “Three: not focusing on any signs, focusing on the signless, and a previous determination.” “To emerge from it?” “Two: focusing on all signs, and not focusing on the signless.”

§459“The limitless release of the heart, the release of the heart through nothingness, the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” “There is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.

1. The limitless release of the heart (appamāṇā cetovimutti): a mendicant meditates spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth; above, below, across, everywhere, all around, abundant, expansive, limitless, free of enmity and ill will.
2. The release of the heart through nothingness (ākiñcaññā): going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, a mendicant enters and remains in the dimension of nothingness.
3. The release of the heart through emptiness (suññatā): a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects: ‘This is empty of a self or what belongs to a self.’
4. The signless release of the heart (animittā): not focusing on any signs, a mendicant enters and remains in the signless immersion of the heart.

This is the way in which these things differ in both meaning and phrasing. And this is the way in which they mean the same thing, and differ only in the phrasing:

This is the way in which they mean the same thing, and differ only in the phrasing.”

That is what Venerable Sāriputta said. Satisfied, Venerable Mahākoṭṭhita approved what Sāriputta said.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her: §460

Substantial Reality

“Ma’am, they speak of this thing called ‘substantial reality’ (sakkāya). What is this substantial reality that the Buddha spoke of?” “Visākha, the Buddha said that these five grasping aggregates are substantial reality:

1. the grasping aggregate of form
2. the grasping aggregate of feeling
3. the grasping aggregate of perception
4. the grasping aggregate of choices
5. the grasping aggregate of consciousness

Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question. [… §460–466: this approval repeated after every answer …]

“What is the origin of substantial reality?” “It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence.” “What is the cessation of substantial reality?” “It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.” “What is the practice that leads to the cessation of substantial reality?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?” “That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another. The desire and greed (chandarāga) for the five grasping aggregates is the grasping there.”

Substantialist View

§461“But ma’am, how does substantialist view (sakkāyadiṭṭhi) come about?” “It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.” “And how does it not come about?” “It’s when a learned noble disciple, who has seen the noble ones and true persons and is skilled and trained in their teaching, doesn’t regard form … consciousness as self in any of these four ways. That’s how substantialist view does not come about.”

The Path and the Three Spectrums

§462“But ma’am, what is the noble eightfold path?” “It is simply this noble eightfold path:

“Is the noble eightfold path conditioned or unconditioned?” “The noble eightfold path is conditioned.” “Are the three spectrums of practice included in the noble eightfold path? Or is the noble eightfold path included in the three spectrums of practice?” “The three spectrums of practice are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three spectrums of practice:

1. the spectrum of ethics (sīlakkhandha): right speech, right action, and right livelihood;
2. the spectrum of immersion (samādhikkhandha): right effort, right mindfulness, and right immersion;
3. the spectrum of wisdom (paññākkhandha): right view and right purpose.

“But ma’am, what is immersion? What are its bases, its prerequisites, and its development?” “Unification of the mind is immersion. The four kinds of mindfulness meditation are the bases (nimitta) for immersion. The four right efforts are the prerequisites (parikkhāra) for immersion. The cultivation, development, and making much of these very same things is the development of immersion.”

The Three Processes and Cessation

§463“How many processes (saṅkhāra) are there?” “There are these three processes:

1. the physical process: breathing, because it’s physical, tied up with the body;
2. the verbal process: placing the mind and keeping it connected, because first you place the mind and keep it connected, then you break into speech;
3. the mental process: perception and feeling, because they’re mental, tied up with the mind.

§464“But ma’am, how does someone attain the cessation of perception and feeling?” “A mendicant who is entering such an attainment does not think: ‘I will enter cessation’ or ‘I am entering cessation’ or ‘I have entered cessation.’ Rather, their mind has been previously developed so as to lead to such a state.” “Which process ceases first?” “The verbal process ceases first, then physical, then mental.”

“How does someone emerge from it?” “A mendicant who is emerging does not think: ‘I will emerge’ or ‘I am emerging’ or ‘I have emerged.’ Rather, their mind has been previously developed so as to lead to such a state.” “Which process arises first?” “The mental process arises first, then physical, then verbal.”

“When a mendicant has emerged from that attainment, how many kinds of contact do they experience?” “They experience three kinds of contact: emptiness (suññata), signless (animitta), and undirected (appaṇihita) contacts.” “What does their mind slant, slope, and incline to?” “Their mind slants, slopes, and inclines to seclusion (viveka).”

The Three Feelings and the Underlying Tendencies

§465“But ma’am, how many feelings are there?” “There are three feelings: pleasant, painful, and neutral. Anything felt physically or mentally as pleasant or enjoyable is pleasant feeling. Anything felt as painful or unpleasant is painful feeling. Anything felt as neither pleasurable nor painful is neutral feeling.”

“What is pleasant and what is painful regarding each?” “Pleasant feeling is pleasant when it remains and painful when it perishes. Painful feeling is painful when it remains and pleasant when it perishes. Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”

“What underlying tendencies (anusaya) underlie each?” “The underlying tendency for greed underlies pleasant feeling. The underlying tendency for aversion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.” “Do they always underlie these feelings?” “No, they do not.” “What should be given up in regard to each?” “The underlying tendency to greed in pleasant feeling, to aversion in painful feeling, to ignorance in neutral feeling.” “Should they be given up in all instances?” “No, not in all instances:

1. Take a mendicant who enters and remains in the first absorption. With this they give up greed, and the underlying tendency to greed does not lie within that.
2. Take a mendicant who reflects: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ Nursing such a longing for the supreme liberations gives rise to sadness due to longing. With this they give up aversion, and the underlying tendency to aversion does not lie within that.
3. Take a mendicant who enters and remains in the fourth absorption. With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.”

The Chain of Counterparts

§466“What is the counterpart (paṭibhāga) of each?” Dhammadinnā answers in a chain:

1. pleasant feeling: painful feeling;
2. painful feeling: pleasant feeling;
3. neutral feeling: ignorance;
4. ignorance: knowledge (vijjā);
5. knowledge: freedom (vimutti);
6. freedom: extinguishment.

“What is the counterpart of extinguishment?” “Your question goes too far, Visākha. You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life. If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”

§467And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He rose from his seat, bowed, and respectfully circled her. Then he went up to the Buddha and informed him of all they had discussed.

The Buddha said, “The nun Dhammadinnā is astute, Visākha, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā. That is what it means, and that’s how you should remember it.”

That is what the Buddha said. Satisfied, the layman Visākha approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §468

“Mendicants, there are these four ways of taking up practices (dhammasamādāna):

1. a way of taking up practices that is pleasant now but results in future pain;
2. a way of taking up practices that is painful now and results in future pain;
3. a way of taking up practices that is painful now but results in future pleasure;
4. a way of taking up practices that is pleasant now and results in future pleasure.

1. Pleasant Now, Painful Later

§469There are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures.’ They throw themselves into sensual pleasures, cavorting with female wanderers with jeweled bands in their hair. They say, ‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving them up? Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ When their body breaks up, after death, they’re reborn in hell. And there they feel painful, sharp, severe, acute feelings. They say, ‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’

Simile of the creeper: suppose that in the last month of summer a camel’s foot (māluvā) creeper pod were to burst open and a seed were to fall at the root of a sal tree. Then the deity haunting that sal tree would become apprehensive and nervous. But their friends and colleagues, relatives and kin, deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees, would come together to reassure them, ‘Do not fear, sir! Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’ But none of these things happened. And the seed was fertile, so that when the monsoon clouds soaked it with rain, it sprouted. And the creeper wound its tender, soft, and downy tendrils around that sal tree. Then the deity thought, ‘What future danger did my friends see? Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’ Then the creeper enfolded the sal tree, made a canopy over it, draped a curtain around it, and split apart all the main branches. Then the deity thought, ‘This is the future danger that my friends saw! It’s because of that creeper seed that I’m feeling painful, sharp, severe, acute feelings.’ In the same way, there are some ascetics and brahmins who say there’s nothing wrong with sensual pleasures … This is called the way of taking up practices that is pleasant now but results in future pain.

2. Painful Now, Painful Later

§470It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They practice these austerities:

• In receiving food: they don’t consent to food brought to them, or prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine. They go to just one house for alms, taking just one mouthful, up to seven houses and seven mouthfuls; they feed on one saucer a day, up to seven; they eat once a day, up to once a fortnight. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung; they survive on forest roots and fruits, or eating fallen fruit.
• In dress: they wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
• In mortifying the body: they tear out their hair and beard; they constantly stand, turning down seats; they squat; they lie on a mat of thorns; they’re devoted to ritual bathing three times a day, including at dusk.

And so they live committed to practicing these various ways of mortifying and tormenting the body. When their body breaks up, after death, they’re reborn in hell. This is called the way of taking up practices that is painful now and results in future pain.

3. Painful Now, Pleasant Later

§471It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is painful now but results in future pleasure.

4. Pleasant Now, Pleasant Later

§472It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that these bring. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption.

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is pleasant now and results in future pleasure. These are the four ways of taking up practices.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §473

“Mendicants, sentient beings typically have the wish, desire, and hope: ‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’ But exactly the opposite happens to them. What do you take to be the reason for this?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this.” “Well then, mendicants, listen and apply your mind well, I will speak.”

The Ignorant and the Wise

§474“Take an unlearned ordinary person who has not seen the noble ones and true persons, and is neither skilled nor trained in their teaching. They don’t know what practices they should cultivate and foster, and what practices they shouldn’t. So they cultivate and foster practices they shouldn’t, and don’t cultivate and foster practices they should. When they do so, unlikable things increase, and likable things decrease. Why is that? Because that’s what it’s like for the ignorant.

But a learned noble disciple has seen the noble ones and true persons, and is skilled and trained in their teaching. They know what practices they should and shouldn’t cultivate. So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t. When they do so, unlikable things decrease, and likable things increase. Why is that? Because that’s what it’s like for the knowledgable.

§475Mendicants, there are these four ways of taking up practices:

1. a way that is painful now and results in future pain;
2. a way that is pleasant now but results in future pain;
3. a way that is painful now but results in future pleasure;
4. a way that is pleasant now and results in future pleasure.

§476When it comes to the way that is painful now and results in future pain, an ignoramus doesn’t truly understand it. So instead of avoiding that practice, they cultivate it, and unlikable things increase. Why is that? Because that’s what it’s like for the ignorant. [… §476: the same for the other three ways: they cultivate the second, and don’t cultivate the third and fourth …]

§477When it comes to the way that is painful now and results in future pain, a wise person truly understands it. So instead of cultivating that practice, they avoid it, and likable things increase. Why is that? Because that’s what it’s like for the knowledgable. [… §477: the same for the other three ways: they avoid the second, and cultivate the third and fourth …]

The Four Ways Defined

1. §478Painful now, painful later: someone in pain and sadness kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, backbiting, harsh, or nonsensical; and is covetous, malicious, with wrong view. Because of these things they experience pain and sadness. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
2. §479Pleasant now, painful later: someone with pleasure and happiness does those same ten things, and experiences pleasure and happiness because of them. But when their body breaks up, after death, they’re reborn in hell.
3. §480Painful now, pleasant later: someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct; doesn’t use speech that’s false, backbiting, harsh, or nonsensical; and is contented, kind-hearted, with right view. Because of these things they experience pain and sadness. But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
4. §481Pleasant now, pleasant later: someone with pleasure and happiness refrains from those ten things, and experiences pleasure and happiness because of it. And when their body breaks up, after death, they’re reborn in a heavenly realm.

The Four Drinks

1. §482The bitter gourd: suppose there was some bitter gourd mixed with poison. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him: ‘Here, my man, this is bitter gourd mixed with poison. If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’ Without appraisal, he’d drink it, and it would result in death or deadly pain. This is comparable to the way that is painful now and results in future pain, I say.
2. §483The poisoned bronze goblet: suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor, but it was mixed with poison, and they told that man so. Without appraisal, he’d drink it. The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain. This is comparable to the way that is pleasant now and results in future pain.
3. §484The medicinal urine: suppose there was some rancid urine mixed with different medicines, and a man with jaundice came along. They’d say to him: ‘The color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’ After appraisal, he’d drink it, and he would be happy. This is comparable to the way that is painful now and results in future pleasure.
4. §485The curds and honey: suppose there was some curds, honey, ghee, and molasses all mixed together, and a man with bloody dysentery came along. They’d say to him: ‘The color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’ After appraisal, he’d drink it, and he would be happy. This is comparable to the way that is pleasant now and results in future pleasure.

§486Simile of the autumn sun: it’s like the last month of the rainy season, in autumn, when the heavens are sunny and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles. In the same way, this way of taking up practices that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and dazzles.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §487

“Mendicants, a mendicant who is an inquirer (vīmaṃsaka), unable to encompass another’s mind, should scrutinize the Realized One to understand whether he is a fully awakened Buddha or not.” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this.” “Well then, mendicants, listen and apply your mind well, I will speak.”

Six Scrutinies

§488“Mendicants, a mendicant who is an inquirer, unable to encompass another’s mind, should scrutinize the Realized One for two things, things that can be seen and heard:

1. ‘Can anything corrupt be seen or heard in the Realized One or not?’ Scrutinizing him they find that nothing corrupt can be seen or heard in the Realized One.
2. ‘Can anything mixed (vītimissā) be seen or heard in the Realized One?’ They find that nothing mixed can be seen or heard in him.
3. ‘Can anything clean (vodātā) be seen or heard in the Realized One?’ They find that clean things can be seen and heard in him.
4. ‘Did the venerable attain this skillful state a long time ago, or just recently?’ They find that he attained it a long time ago, not just recently.
5. ‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’ For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them. But when they achieve fame and renown, those dangers appear. They find that those dangers are not found in him.
6. ‘Is this venerable securely stilled or insecurely stilled? Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’ They find that he is securely stilled (abhayūparata), not insecurely stilled; the reason he doesn’t indulge in sensual pleasures is that he’s free of greed because greed has ended.

If others should ask that mendicant, ‘But what reason and evidence does the venerable have for saying this?’ Answering rightly, the mendicant should say, ‘Because, whether that venerable is staying in a community or alone, some people there are in a good state or a sorry state, some instruct a group, and some are seen among pleasures of the flesh while others remain unsullied. Yet that venerable doesn’t look down on them for that. Also, I have heard and learned this in the presence of the Buddha: “I am securely stilled, not insecurely stilled. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’

Asking the Realized One Himself

§489Next, they should ask the Realized One himself about this:

1. ‘Can anything corrupt be seen or heard in the Realized One or not?’ The Realized One would answer, ‘Nothing corrupt can be seen or heard in the Realized One.’
2. ‘Can anything mixed be seen or heard in the Realized One?’ ‘Nothing mixed can be seen or heard in the Realized One.’
3. ‘Can anything clean be seen or heard in the Realized One?’ ‘Clean things can be seen and heard in the Realized One. I am the scope and the range of that, but I am not determined by that.’

A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching. The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When they directly know a certain principle of those teachings, in accordance with how they were taught, the mendicant comes to a conclusion about the teachings. They have confidence in the Teacher: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’

If others should ask that mendicant for their reason and evidence, answering rightly they should say, ‘Reverends, I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, I came to a conclusion about the teachings, and I had confidence in the Teacher.’

Grounded Faith

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time the mendicants of Kosambī were fighting, quarreling, and disputing, continually wounding each other with barbed words. They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced. §491

A mendicant told the Buddha what was happening, and the Buddha had those mendicants summoned. When they had come and sat down, he asked, “Is it really true, mendicants, that you have been fighting, quarreling, and disputing, continually wounding each other with barbed words?” “Yes, sir.”

“What do you think, mendicants? When you’re fighting like this, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?” “No, sir.” “So it seems that when you’re arguing you are not treating each other with kindness. So what then do you know and see, you futile men, that you behave in such a way? This will be for your lasting harm and suffering.”

The Six Warm-Hearted Qualities

§492Then the Buddha said to the mendicants: “Mendicants, these six warm-hearted qualities (sārāṇīya dhammā) make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling:

1. a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private;
2. with verbal kindness, both in public and in private;
3. with mental kindness, both in public and in private;
4. a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions;
5. a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private: precepts that are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion;
6. a mendicant lives according to the view shared with their spiritual companions, both in public and in private: a view that is noble and emancipating, and delivers one who applies it to the complete ending of suffering.

Of these six, the chief is the view that is noble and emancipating. It holds and binds everything together.

It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating.

The Seven Knowledges

§493And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?

1. Nothing overcomes the mind. A mendicant gone to a wilderness, or to the root of a tree, or to an empty hut reflects, ‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’ If a mendicant is overcome with any of these, it’s their mind that’s overcome:
   1. sensual desire
   2. ill will
   3. dullness and drowsiness
   4. restlessness and remorse
   5. doubt
   6. pursuing speculation about this world
   7. pursuing speculation about the next world
   8. fighting, quarreling, and disputing, continually wounding others with barbed words

   They understand, ‘There is nothing that I’m overcome with internally and haven’t given up. My heart is properly disposed for awakening to the truths.’ This is the first knowledge they have achieved that is noble and transcendent, and is distinct from that of ordinary people.

2. §494Serenity and quenching. They reflect, ‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching (nibbuti)?’ They understand that they do. This is their second knowledge.
3. §495A view not found outside. They reflect, ‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’ They understand that there are none. This is their third knowledge.
4. §496Quick disclosure. They reflect, ‘Do I have the same nature as an individual accomplished in view?’ This is the nature of such an individual: though they may fall into a kind of offense for which rehabilitation is possible, they quickly explain, clarify, and disclose it to the Teacher or a sensible spiritual companion, and restrain themselves in the future. Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back. They understand that they have that nature. This is their fourth knowledge.
5. §497Keen regard for the trainings. This too is the nature of an individual accomplished in view: though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. Suppose there was a cow with a baby calf. She watches her calf devotedly as she grazes. They understand that they have that nature. This is their fifth knowledge.
6. §498Active listening. The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay attention, apply the mind, concentrate wholeheartedly, and actively listen. They understand that they have that strength. This is their sixth knowledge.
7. §499Joy in the teaching. The strength of an individual accomplished in view is that, when the teaching is being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching. They understand that they have that strength. This is the seventh knowledge they have achieved that is noble and transcendent, and is distinct from that of ordinary people.

[… §494–498: the full refrain after each knowledge …]

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: §501

“This one time, mendicants, I was staying near Ukkaṭṭhā in the Subhaga Forest at the root of a magnificent sal tree. Now at that time Baka the Divinity (Brahmā) had the following harmful misconception: ‘This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’

Then I knew what Baka the Divinity was thinking. As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that realm of divinity. Baka saw me coming and said, ‘Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For this is permanent … And there’s no other escape beyond this.’

I said to him, ‘Oh lord, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s none. And although there is another escape beyond this, he says that there’s no other escape beyond this.’

Māra Defends the Divinity

§502Then Māra the Wicked took possession of a member of the retinue of Divinity and said to me, ‘Mendicant, mendicant! Don’t attack this one! For this is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

There have been ascetics and brahmins before you, mendicant, who criticized and loathed the eight things below. When their bodies broke up and their breath was cut off they were established in a lower realm. And there were others who praised and approved them; they were established in a higher realm:

1. earth
2. water
3. fire
4. air
5. creatures (bhūta)
6. gods
7. the Progenitor (Pajāpati)
8. the Divinity

So, mendicant, I tell you this: please, good fellow, do exactly what the Divinity says. Don’t go beyond the word of the Divinity. If you do, then you’ll end up like a person who, when approached by Lady Luck (sirī), would fend her off with a staff (simile of Lady Luck); or who, as they are falling over a cliff, would push away the ground with their hands and feet (simile of the cliff). Do you not see the assembly of the Divinity gathered here?’ And so Māra the Wicked presented the assembly of the Divinity to me.

I said to Māra, ‘I know you, Wicked One. Do not think, “He does not know me.” You are Māra the Wicked. And the Divinity, the Divinity’s assembly, and the retinue of Divinity have all fallen into your hands; they’re under your sway. And you think, “Maybe this one, too, has fallen into my hands.” But I haven’t fallen into your hands; I’m not under your sway.’

The Range of the Divinity

§503Then Baka the Divinity said to me, ‘But, good fellow, what I say is permanent is in fact permanent … and there is in fact no other escape beyond this. There have been ascetics and brahmins before you whose deeds of fervent mortification lasted as long as your entire life. When there was another escape beyond this they knew it, and when there was not, they knew it. So, mendicant, I tell you this: you will never find another escape beyond this, and you will eventually get weary and frustrated. If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable. [… §503: the same for each of the other seven …]’

‘Divinity, I too know that if I attach to earth … to the Divinity, I will lie close to you, in your domain. And in addition, I understand your range and your light: “That’s how powerful is Baka the Divinity, how illustrious and mighty.”’ ‘But in what way do you understand my range and my light?’

‘A galaxy extends a thousand times as far as the moon and sun revolve and the dazzling ones light up the quarters. And there you wield your power. You know the high and low, the passionate and dispassionate, and the coming and going of sentient beings from this realm to another. That’s how I understand your range and your light.

§504But there are three other realms that you don’t know or see, but which I know and see:

1. the realm named after the gods of sublime luminosity (ābhassara); you passed away from there and were reborn here, and you’ve dwelt here so long that you’ve forgotten about it;
2. the realm named after the gods of universal beauty (subhakiṇha);
3. the realm named after the gods of abundant fruit (vehapphala).

So Divinity, I am not your equal in knowledge, let alone your inferior. Rather, I know more than you.

Not Affirming All

Since directly knowing earth as earth, and since directly knowing that which does not fall within the scope of experience characterized by earth, I have not become earth, I have not become in earth, I have not become as earth, I have not become one who thinks ‘earth is mine’, I have not affirmed earth. So I am not your equal in knowledge; I know more than you. [… §504: the same for each of the following …]

1. earth
2. water
3. fire
4. air
5. creatures
6. gods
7. the Progenitor
8. the Divinity
9. the gods of sublime luminosity
10. the gods of universal beauty
11. the gods of abundant fruit
12. the Vanquisher (abhibhū)
13. all (sabba)

‘Well, good fellow, if you have directly known that which does not fall within the scope of experience characterized by all, may that not be vacuous and hollow for you!

The Contest of Vanishing

‘Come then, good fellow, see me vanish from you!’ ‘Come on then, Divinity, vanish from me, if you can.’ Then Baka the Divinity said, ‘I will vanish from the ascetic Gotama!’ But he was unable to vanish from me. So I said to him, ‘Come then, Divinity, see me vanish from you!’ ‘Come on then, good fellow, vanish from me, if you can.’ Then I used my psychic power to will that my voice would extend so that the Divinity, his assembly, and his retinue would hear me, but they would not see me. And while vanished I spoke this verse:

Then the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh lord, how incredible, how amazing! The ascetic Gotama has such psychic power and might! We’ve never before seen or heard of any other ascetic or brahmin with psychic power and might like the ascetic Gotama, who has gone forth from the Sakyan clan. Though people enjoy continued existence, loving it so much, he has extracted it, root and all.’

Māra Urges Silence

§505Then Māra the Wicked took possession of a member of the retinue of Divinity and said to me, ‘If such is your understanding, good fellow, do not present it to your disciples or those gone forth! Do not teach this Dhamma to them! There have been ascetics and brahmins before you who claimed to be fully awakened Buddhas and taught their disciples; when their bodies broke up they were established in a lower realm. And there were others who did not; they were established in a higher realm. So, mendicant, I tell you this: please, good fellow, remain passive, dwelling in blissful meditation in this life, for this is better left unsaid. Do not instruct others.’

I said to Māra, ‘I know you, Wicked One. You don’t speak to me like this out of sympathy, but with no sympathy. For you think, “Those who the ascetic Gotama teaches will go beyond my reach.” Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas. But I am. The Realized One remains such (tādī) whether or not he teaches disciples. Why is that? Because the Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root.

Simile of the palm stump: just as a palm tree with its crown cut off is incapable of further growth, the Realized One has given up the defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.’”

And so, because of the silencing of Māra, and because of the invitation of the Divinity, the name of this discussion is “On the Invitation of Divinity”.

So I have heard. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile’s Bellow (Suṃsumāragira), in the deer park at Bhesakaḷā’s Wood. At that time Moggallāna was walking mindfully in the open air. §506

Now at that time Māra the Wicked had got inside Moggallāna’s belly. Moggallāna thought, “Why now is my belly so very heavy, like I’ve just eaten a load of beans?” Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out, and investigated inside himself. He saw that Māra the Wicked had got inside his belly, and said, “Come out, Wicked One, come out! Do not harass the Realized One or his disciple. Don’t create lasting harm and suffering for yourself!”

Then Māra thought, “This ascetic doesn’t really know me or see me. Not even the Teacher could recognize me so quickly, so how could a disciple?” Moggallāna said, “I know you even when you’re like this, Wicked One. Do not think, ‘He doesn’t know me.’ You are Māra the Wicked. And you think, ‘This ascetic doesn’t really know me … so how could a disciple?’” Then Māra thought, “This ascetic really does know me and see me.” Then Māra came up out of Moggallāna’s mouth and stood against the door.

Dūsī, Vidhura, and Sañjīva

§507Moggallāna saw him there and said, “I see you even there, Wicked One. Do not think, ‘He doesn’t see me.’ That’s you, Wicked One, standing against the door.

Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī. You were her son, which made you my nephew. At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.

1. Vidhura: of all the disciples of the Buddha Kakusandha, none were the equal of Venerable Vidhura in teaching Dhamma. And that’s how he came to be known as Vidhura (‘without equal’).
2. Sañjīva: when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling. Once he was sitting at the root of a certain tree having attained cessation. Some cowherds, shepherds, farmers, and passers-by saw him and said, ‘Oh lord, how incredible! This ascetic passed away while seated. We should cremate him.’ They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left. When the night had passed, Sañjīva emerged from that attainment, shook out his robes, and entered the village for alms. Those people saw him and said, ‘This ascetic passed away while seated, and now he has come back to life!’ And that’s how he came to be known as Sañjīva (‘revived’).

Dūsī Incites Abuse

§508Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’ And that’s exactly what he did. Those brahmins and householders said: ‘These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice absorption meditation!” Shoulders drooping, downcast, and dopey, they meditate and concentrate and contemplate and ruminate. They’re just like:

1. an owl on a branch, which meditates as it hunts a mouse;
2. a jackal on a river-bank, which meditates as it hunts a fish;
3. a cat by an alley or a drain or a dustbin, which meditates as it hunts a mouse;
4. an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.’

Most of the people who died at that time, when their body broke up, after death, were reborn in a place of loss, a bad place, the underworld, hell.

§509Then the Buddha Kakusandha addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability. Come, all of you mendicants, meditate spreading a heart full of love, compassion, rejoicing, and equanimity.’

When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love … compassion … rejoicing … equanimity.

Dūsī Incites Veneration

§510Then it occurred to Māra Dūsī, ‘Even when I do this I don’t know the course of rebirth of these ethical mendicants. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, honor, respect, esteem, and venerate the ethical mendicants. Hopefully by doing this we can upset their minds.”’ And that’s exactly what he did. Most of the people who died at that time were reborn in a good place, a heavenly realm.

§511Then the Buddha Kakusandha addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to venerate you in the hope of upsetting your minds. Come, all you mendicants, meditate:

1. observing the ugliness of the body (asubha);
2. perceiving the repulsiveness of food;
3. perceiving dissatisfaction with the whole world;
4. observing the impermanence of all conditions.’

When those mendicants were instructed and advised in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated on these four.

Vidhura Struck and Dūsī in Hell

§512Then the Buddha Kakusandha robed up in the morning and, taking his bowl and robe, entered the village for alms with Venerable Vidhura as his second monk. Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open. Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha. Then the Buddha Kakusandha turned to gaze back, the way that elephants do (nāgāpalokita), saying, ‘This Māra Dūsī knows no limit.’ And as he was gazing, Māra Dūsī fell from that place and was reborn in the Great Hell.

Now that Great Hell is known by three names:

1. ‘Related to the Six Fields of Contact’;
2. ‘The Impaling With Spikes’;
3. ‘Uniquely Painful’.

Then the wardens of hell came to me and said, ‘When spike meets spike in your heart, you will know that you’ve been roasting in hell for a thousand years.’ I roasted for many years, many centuries, many millennia in that Great Hell. For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘this is emergence’ (vuṭṭhānimā). My body was in human form, but I had the head of a fish.

The Verses

[… §513: the refrain written out after each of the seven verses …]

That is how, in the Bhesakaḷā grove, the mendicant warned Māra. That spirit, downcast, disappeared right there.

So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to the Buddha. Pessa bowed and sat down to one side; Kandaraka exchanged greetings and stood to one side. He looked around the mendicant Saṅgha, who were so very silent, and said: §1

“It’s incredible, worthy Gotama, it’s amazing! How the mendicant Saṅgha has been led to practice properly by the worthy Gotama! The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so like the worthy Gotama does in the present.”

§2“That’s so true, Kandaraka! For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. And there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. They meditate with their minds firmly established in the four kinds of mindfulness meditation:

1. observing an aspect of the body, keen, aware, and mindful, rid of covetousness and displeasure for the world;
2. observing an aspect of feelings …;
3. observing an aspect of the mind …;
4. observing an aspect of principles, keen, aware, and mindful, rid of covetousness and displeasure for the world.”

Pessa: Humans Are Shady

§3Then Pessa said, “It’s incredible, sir, it’s amazing! How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. For we white-clothed laypeople also from time to time meditate with our minds well established in them. It’s incredible how the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious.

Simile of the elephant: I can drive an elephant in training, and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another.”

§4“That’s so true, Pessa! For human beings are shady, while beasts are obvious. Pessa, these four individuals are found in the world:

1. one who mortifies themselves, committed to the practice of mortifying themselves (attantapa);
2. one who mortifies others, committed to the practice of mortifying others (parantapa);
3. one who mortifies themselves and others;
4. one who doesn’t mortify either themselves or others; they live without wishes in this very life, quenched (nibbuta), cooled, experiencing bliss, with self become divine (brahmabhūta).

Which one of these four individuals do you like the sound of?” “Sir, I don’t like the sound of the first three individuals. I only like the sound of the last.”

§5“But why don’t you like the sound of those three?” “Sir, the one who mortifies themselves does so even though they want to be happy and recoil from pain; the one who mortifies others does so even though others want to be happy and recoil from pain; the one who mortifies both does so even though both want to be happy. But the one who mortifies neither lives without wishes, quenched, cooled, experiencing bliss, with self become divine. That’s why I like the sound of that individual. Well, now, sir, I must go. I have many duties, and much to do.” “Please, Pessa, go at your convenience.” Then Pessa got up from his seat, bowed and respectfully circled the Buddha before leaving.

§6Not long after he had left, the Buddha addressed the mendicants: “Mendicants, Pessa the elephant marshal’s son is astute. He has great wisdom. If he had sat here an hour so that I could have analyzed these four individuals in detail, he would have greatly benefited. Still, even with this much he has already greatly benefited.” “Now is the time, Blessed One! May the Buddha analyze these four individuals in detail.” “Well then, mendicants, listen and apply your mind well, I will speak.

The First Three Individuals

1. §7One who mortifies themselves: an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or prepared for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine. They go to just one house for alms, taking just one mouthful, up to seven houses and seven mouthfuls; they eat once a day, up to once a fortnight. They eat herbs, millet, wild rice, rice bran, scum from boiling rice, sesame flour, grass, or cow dung, or survive on forest roots and fallen fruit. They wear robes of sunn hemp, corpse-wrapping cloth, rags, bark, antelope hide, kusa grass, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, constantly stand, squat, lie on a mat of thorns, and are devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and tormenting the body.
2. §8One who mortifies others: an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.
3. §9One who mortifies both: an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest, and lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color, the chief queen on the milk from the second teat, the high priest on the milk from the third; the milk from the fourth is served to the sacred flame, and the calf feeds on the leftovers. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.

The Fourth Individual: The Gradual Training

§10And what individual doesn’t mortify either themselves or others? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth.

§11Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing, stealing, unchastity, lying, backbiting, harsh speech, and talking nonsense; they refrain from injuring plants and seeds, from eating at night, from shows, from adornments, from high and luxurious beds, from receiving gold and currency, raw grains, raw meat, women, bondservants, livestock, and land, and from trading, false weights, bribery, and violence.

§12They guard the doors of the six senses, not getting caught up in the features and details, and they act with situational awareness in all their activities.

§13When they have this, they frequent a secluded lodging, sit down cross-legged with mindfulness established, and cleanse the mind of covetousness, ill will, dullness and drowsiness, restlessness and remorse, and doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom, and enter and remain in the four absorptions.

§14–16When their mind has become immersed in samādhi like this, purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable, they extend it toward the three knowledges: recollection of past lives, the death and rebirth of sentient beings, and the ending of defilements, in which their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance, and they understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva. Now at that time the householder Dasama, a wealthy citizen of Aṭṭhakanagara, had arrived at Pāṭaliputta on some business. He went to the Chicken Monastery, approached a certain mendicant, and asked, “Sir, where is Venerable Ānanda now staying? For I want to see him.” “Householder, he is staying near Vesālī in the little village of Beluva.” §17

§18Then the householder Dasama, having concluded his business there, went to see Ānanda, bowed, sat down to one side, and said, “Honorable Ānanda, is there one thing that has been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?” “There is, householder.” “And what is that one thing?”

The First Absorption as a Door

The Eleven Doors to Freedom from Death

§20Furthermore, the same is true of each of these. [… §19–20: the reflection and its two outcomes repeated for each of the eleven …]

1. the first absorption;
2. the second absorption;
3. the third absorption;
4. the fourth absorption;
5. the heart’s release by love: a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth; in the same way above, below, across, everywhere, all around, to the whole world, abundant, expansive, limitless, free of enmity and ill will;
6. the heart’s release by compassion;
7. the heart’s release by rejoicing (muditā);
8. the heart’s release by equanimity;
9. the dimension of infinite space, entered going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity;
10. the dimension of infinite consciousness;
11. the dimension of nothingness.”

Dasama’s Gratitude

§21When he said this, the householder Dasama said, “Honorable Ānanda, simile of the treasure: suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across eleven entrances! In the same way, I was searching for the door to freedom from death. And all at once I found eleven doors to freedom from death for cultivation.

Simile of the house with eleven doors: suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death. Sir, those of other religions seek a fee for the tutor. Why shouldn’t I make an offering to Venerable Ānanda?”

Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with delicious fresh and cooked foods. He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any human at all. §22

The Sakyans went to the Buddha and said, “Sir, may the Buddha be the first to use the new town hall, and only then will the Sakyans use it. That would be for their lasting welfare and happiness.” The Buddha consented with silence. They spread carpets all over the hall, prepared seats, set up a water jar, and placed an oil lamp, and then told him, “Please, sir, come at your convenience.”

The Buddha went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered and sat against the central column facing east. The mendicants sat against the west wall facing east, with the Buddha right in front of them. The Sakyans sat against the east wall facing west, with the Buddha right in front of them. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he said, “Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired. My back is sore, I’ll stretch it.” And he spread out his outer robe folded in four and lay down in the lion’s posture, on the right side, placing one foot on top of the other, mindful and aware, and focused on the time of getting up.

The Practices of a Trainee

§23Then Ānanda addressed Mahānāma the Sakyan: “Mahānāma, a noble disciple:

1. is accomplished in ethics;
2. guards the sense doors;
3. eats in moderation;
4. is dedicated to wakefulness;
5. has seven good qualities;
6. gets the four absorptions, blissful meditations in this life that belong to the higher mind, when they want, without trouble or difficulty.

§24Ethics: a noble disciple is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places; seeing danger in the slightest fault, they keep the rules they’ve undertaken. Guarding the senses: when they see a sight with their eyes … know an idea with their mind, they don’t get caught up in the features and details; they practice restraint, protecting the faculty. Moderation in eating: they reflect rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ Wakefulness: they practice walking and sitting meditation by day, purifying their mind from obstacles; so too in the first watch of the night; in the middle watch they lie down in the lion’s posture, mindful and aware, focused on the time of getting up; in the last watch they get up and continue walking and sitting meditation, purifying their mind from obstacles.

The Seven Good Qualities

§25And how does a noble disciple have seven good qualities (saddhammā)?

1. Faith: they have faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who can be trained, teacher of gods and humans, awakened, blessed.’
2. Conscience (hiri): they’re conscientious about bad conduct by way of body, speech, and mind, and about having any bad, unskillful qualities.
3. Prudence (ottappa): they’re prudent when it comes to bad conduct by way of body, speech, and mind, and to acquiring any bad, unskillful qualities.
4. Learning: they’re very learned, remembering and keeping what they’ve learned: teachings good in the beginning, middle, and end, describing a spiritual practice that’s entirely full and pure; they remember them, rehearse them, mentally scrutinize them, and penetrate them theoretically.
5. Energy: they live with energy roused up for giving up unskillful qualities and embracing skillful qualities; they’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
6. Mindfulness: they have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
7. Wisdom: they have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

§26And how do they get the four absorptions when they want? Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second … third … fourth absorption.

The Chicken and Her Eggs

§27When a noble disciple is practicing all these things, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.

Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish, ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ still they can break out and hatch safely. In the same way, such a noble disciple is capable of breaking out.

§28Relying on this supreme purity of mindfulness and equanimity (upekkhāsatipārisuddhi), that noble disciple:

1. recollects their many kinds of past lives, one, two, three rebirths … many eons of the world contracting and expanding, with features and details: this is their first breaking out, like a chick from an eggshell;
2. with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place, and understands how they pass on according to their deeds: this is their second breaking out;
3. realizes the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements: this is their third breaking out, like a chick from an eggshell.

Knowledge and Conduct

§29A noble disciple’s conduct (caraṇa) includes being accomplished in ethics, guarding the sense doors, moderation in eating, being dedicated to wakefulness, having seven good qualities, and getting the four absorptions when they want. A noble disciple’s knowledge (vijjā) includes recollecting their past lives, clairvoyance, and realizing the undefiled freedom of heart and freedom by wisdom. This noble disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.

§30And the divinity Sanaṅkumāra also spoke this verse:

And that verse was well sung by the divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”

Then the Buddha got up and said, “Good, good, Ānanda! It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”

That is what Venerable Ānanda said, and the Teacher concurred. Satisfied, the Sakyans of Kapilavatthu approved what Venerable Ānanda said.

So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa. After his almsround he went to a certain forest grove for the day’s meditation, plunged deep into it, and sat at the root of a tree. §31

Potaliya the householder also approached that forest grove while going for a walk, well dressed in sarong and cloak, with parasol and sandals. He exchanged greetings with the Buddha and stood to one side. The Buddha said, “There are seats, householder. Please sit if you wish.” Potaliya, angry and upset, thinking, “The ascetic Gotama addresses me as ‘householder’!” stayed silent. A second and a third time the Buddha said the same. Then Potaliya said, “Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” “Well, householder, you have the features, attributes, and signs of a householder.” “Worthy Gotama, it’s because I have turned down all work and cut off all business. All the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. I do not advise or reprimand them, but live with nothing more than food and clothes.” “The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the Noble One’s training is quite different.” “Sir, please teach me this.”

Eight Things That Cut Off Business

§32“Householder, these eight things lead to the cutting off of business in the Noble One’s training:

1. killing living creatures should be given up, relying on not killing living creatures;
2. stealing should be given up, relying on not stealing;
3. lying should be given up, relying on speaking the truth;
4. backbiting should be given up, relying on not backbiting;
5. greed and lust (giddhilobha) should be given up, relying on not being greedy and lustful;
6. blaming and insulting (nindārosa) should be given up, relying on not blaming and not insulting;
7. anger and distress (kodhūpāyāsa) should be given up, relying on not being angry and distressed;
8. arrogance (atimāna) should be given up, relying on not being arrogant.

§33‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. And killing living creatures is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill.’

§34–40[… §34–40: the same reflection for each of the other seven …]

§41These are the eight things, stated in brief and analyzed in detail, that lead to the cutting off of business in the Noble One’s training. But just this much does not constitute the cutting off of business in each and every respect.” “But, sir, how is there the cutting off of business in each and every respect?”

The Dangers of Sensual Pleasures

1. §42The skeleton: suppose a dog weak with hunger was hanging around a butcher’s shop, and a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. Gnawing on it, would that dog get rid of its hunger? “No, sir. That dog will eventually get weary and frustrated.”
2. §43The scrap of meat: suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away, and others would keep chasing it, pecking and clawing. If it doesn’t quickly let go, wouldn’t that result in death or deadly suffering? “Yes, sir.”
3. §44The grass torch: suppose a person carrying a blazing grass torch was to walk against the wind. If they don’t quickly let go, wouldn’t they burn their hand or arm or other limb, resulting in death or deadly suffering? “Yes, sir.”
4. §45The pit of glowing coals: suppose there was a pit of glowing coals deeper than a man’s height, that neither flamed nor smoked. A person who wants to live and doesn’t want to die would come along, and two strong men would grab them by the arms and drag them toward it. Wouldn’t that person writhe and struggle to and fro? “Yes, sir. For they know that if they fall in, it’d result in their death or deadly pain.”
5. §46The dream: suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream, but when they woke they couldn’t see them at all.
6. §47Borrowed goods: suppose a man had borrowed some goods, a gentleman’s carriage and fine jeweled earrings, and proceeded through the middle of Āpaṇa surrounded by them. People would say: ‘This must be a wealthy man!’ But when the owners saw him, they’d take back what was theirs. Would that be enough for that man to get upset? “Yes, sir. Because the owners took back what was theirs.”
7. §48The fruit tree: suppose there was a dense forest grove near a village, with a tree laden with fruit, none fallen to the ground. A person in need of fruit who knew how to climb would climb it, eat as much as they liked, and fill their pouch. Then a second person who didn’t know how to climb would come with a sharp axe and chop the tree down at the root. If the first person doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering? “Yes, sir.”

After each: in the same way, a noble disciple reflects: ‘With the simile of a skeleton (a scrap of meat, a grass torch, a pit of glowing coals, a dream, borrowed goods, a fruit tree) the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Having truly seen this with right understanding, they shun equanimity based on diversity (upekkhā nānattā) and develop only the equanimity based on unity (upekkhā ekattā), where all kinds of grasping to the worldly pleasures of the flesh cease without remainder. [… §42–48: this refrain written out after each of the seven similes …]

Cutting Off Business in Every Respect

§49Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives; with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn according to their deeds; and they realize the undefiled freedom of heart and freedom by wisdom, living having realized it with their own insight in this very life. That’s how there is the cutting off of business in each and every respect in the Noble One’s training.

§50What do you think, householder? Do you regard yourself as having cut off business in a way comparable to this?” “Who am I compared to one who has cut off business in each and every respect? I am far from that. Sir, I used to think that the wanderers following other religions were thoroughbreds (ājānīya), and I fed them and treated them accordingly, but they were not actually thoroughbreds. I thought that the mendicants were not thoroughbreds, and treated them accordingly, but they actually were. But now I shall understand that the wanderers following other religions are not thoroughbreds, and that the mendicants actually are, and I will feed them and treat them accordingly. The Buddha has inspired me to have love, confidence, and respect for ascetics! “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So Potaliya the householder went for refuge for life.

So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca. Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said: §51

“Sir, I have heard this: ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this is a deed he caused.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”

§52“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. In three cases I say that meat may not be eaten: when it’s seen, heard, or suspected (that the creature was killed for the mendicant). And in three cases I say that meat may be eaten: when it’s not seen, heard, or suspected.

The Mendicant Who Abides in Love

§53Take the case of a mendicant living supported by a town or village. They meditate spreading a heart full of love to one direction, and to the second, the third, and the fourth; above, below, across, everywhere, all around, to the whole world, abundant, expansive, limitless, free of enmity and ill will. A householder or their child invites them for the next day’s meal, and the mendicant accepts if they want. When the night has passed, they robe up, take their bowl and robe, go to that home, and sit on the seat spread out. They are served delicious almsfood. It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood! I hope they do so in the future!’ They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

What do you think, Jīvaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No, sir.” “Aren’t they eating blameless food at that time?” “Yes, sir. Sir, I have heard that the Divinity abides in love. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in love.” “Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. If that’s what you were referring to, I grant it.” “That’s exactly what I was referring to.”

§54“Take the case, Jīvaka, of a mendicant who meditates spreading a heart full of compassion … rejoicing … equanimity. [… §54: the same meal scene and questions for compassion, rejoicing, and equanimity …]” “Yes, sir. I have heard that the Divinity abides in equanimity. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in equanimity.” “Any greed, hate, or delusion that might give rise to cruelty (vihesā), discontent (arati), or aversion (paṭigha) has been given up by the Realized One, cut off at the root, made like a palm stump. If that’s what you were referring to, I grant it.” “That’s exactly what I was referring to.”

Five Reasons for Wickedness

§55“Jīvaka, anyone who slaughters a living creature specially for the Realized One or his disciple brims with much wickedness for five reasons:

1. when they say, ‘Go, fetch that living creature’;
2. when that creature experiences pain and sadness as it’s led along by a collar;
3. when they say, ‘Go, slaughter that living creature’;
4. when that creature experiences pain and sadness as it’s being slaughtered;
5. when they serve the Realized One or his disciple with unallowable food.”

When he had spoken, Jīvaka said: “It’s incredible, sir, it’s amazing! The mendicants indeed eat allowable food. The mendicants indeed eat blameless food. “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So Jīvaka Komārabhacca went for refuge for life.

So I have heard. At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. At that time the Jain ascetic of the Ñātika clan (Nigaṇṭha Nātaputta) was residing at Nāḷandā together with a large assembly of Jain ascetics. Then the Jain ascetic Dīgha Tapassī, after his almsround, went to the Buddha, exchanged greetings, and stood to one side. The Buddha said, “There are seats, Tapassī. Please sit if you wish.” Dīgha Tapassī took a low seat and sat to one side. §56

“Tapassī, how many kinds of deed does the Jain Ñātika describe for performing bad deeds?” “Reverend Gotama, the Jain Ñātika doesn’t usually speak in terms of ‘deeds’. He usually speaks in terms of ‘rods’ (daṇḍa).” “Then how many kinds of rod?” “Three: the physical rod, the verbal rod, and the mental rod. Each is quite distinct. He describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Do you say the physical rod, Tapassī?” “I say the physical rod, Reverend Gotama.” Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.

§57Then Dīgha Tapassī said, “But Reverend Gotama, how many kinds of rod do you describe?” “Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’. He usually speaks in terms of ‘deeds’ (kamma). I describe three kinds of deed for performing bad deeds: physical deeds, verbal deeds, and mental deeds. Each is quite distinct. I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.” “Do you say mental deeds, Reverend Gotama?” “I say mental deeds, Tapassī.” Thus Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he rose from his seat and went to see the Jain Ñātika.

Upāli Volunteers

§58Now at that time the Jain Ñātika was sitting together with a large assembly of Bālaki laypeople headed by Upāli. Dīgha Tapassī informed him of all they had discussed. The Jain Ñātika said, “Good, good, Tapassī! You have answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy.”

§59Then the householder Upāli said, “Good, sir! I’d better go and refute the ascetic Gotama’s doctrine regarding this point. If he stands by the position that he stated to Dīgha Tapassī:

1. I’ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about;
2. like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about;
3. I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about;
4. like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing;

so I’ll play a game of hemp-washing with the ascetic Gotama!” “Go, householder, refute the ascetic Gotama’s doctrine on this point. For either I should do so, or Dīgha Tapassī, or you.”

§60Dīgha Tapassī said, “Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. For the ascetic Gotama is deceitful. He knows a conversion trick (āvaṭṭanī māyā), and uses it to convert the disciples of other religions.” “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple.” For a second and a third time Dīgha Tapassī warned him, and the Jain Ñātika replied the same.

The Four Examples

§61Upāli went to the Buddha, heard all they had discussed, and said, “Good, sir, well done by Tapassī! For how impressive is the measly mental rod when compared with the solid physical rod?” “Householder, so long as you debate on the basis of truth, we can have some discussion about this.” “I will debate on the basis of truth, sir.”

1. §62The sick Jain: “Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water. Not getting cold water, they might die. Where does the Jain Ñātika say they would be reborn?” “Sir, there are gods called ‘mind-bound’ (manosattā). They would be reborn there. Why is that? Because they died with mental attachment.”
2. §63The restrained Jain: “Take a Jain ascetic who is restrained in the fourfold constraint, restrained, bridled, cleansed, and curbed in all that is to be restrained. When going out and coming back they injure many little creatures. What result does the Jain Ñātika say they would incur?” “Sir, he says that unintentional acts are not very blameworthy.” “But if they are intentional?” “Then they are very blameworthy.” “But where does he say that intention is classified?” “In the mental rod, sir.”
3. §64Nāḷandā: “Is this Nāḷandā successful and prosperous, populous and full of people?” “Indeed it is, sir.” “Suppose a man were to come along with a drawn sword and say: ‘In one hour I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’ Could he do that?” “Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that. How impressive is one measly man?” “Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to say: ‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ Could he do that?” “Sir, he could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes. How significant is one measly Nāḷandā?”
4. §65The wildernesses: “Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?” “I heard that it was because of a malevolent act of will by seers.”

After the first three examples, the Buddha says, “Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.” And Upāli replies, “Even though the Buddha says this, still the physical rod is the most blameworthy.” [… §62–64: this exchange written out after each of the first three examples …] After the fourth example, the Buddha gives the same warning.

Upāli Goes for Refuge

§66“Sir, I was already delighted and satisfied by the Buddha’s very first simile. Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way. “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

§67“Householder, you should act after careful consideration (anuviccakāra). It’s good for well-known people such as yourself to act after careful consideration.” “Now I’m even more delighted and satisfied with the Buddha. For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying: ‘The householder Upāli has become our disciple!’ For a second time, I go for refuge …”

§68“For a long time now, householder, your family has been a wellspring of support for the Jain ascetics. You should consider giving to them when they come.” “Now I’m even more delighted and satisfied with the Buddha. I have heard that the ascetic Gotama says: ‘Gifts should only be given to me and my disciples, not to others; only what is given to me and my disciples is very fruitful.’ Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we’ll know the proper time for that. For a third time, I go for refuge …”

§69Then the Buddha taught Upāli step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Simile of the clean cloth: just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli: “Everything that is liable to arise is liable to cease.” He saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.

The Gate Is Closed

§70Upāli went back to his own home, where he addressed the gatekeeper, “My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen. If any Jain ascetics come, say this to them: ‘Wait, sir, do not enter. From now on the householder Upāli has become a disciple of the ascetic Gotama. If you require almsfood, wait here, they will bring it to you.’”

§71Dīgha Tapassī heard of this and told the Jain Ñātika three times, and three times he answered, “It is impossible, Tapassī, that Upāli could become Gotama’s disciple.” §72Dīgha Tapassī went to Upāli’s home and was stopped by the gatekeeper. He returned: “Sir, it’s really true. The householder Upāli has been converted by the ascetic Gotama’s conversion trick!” Three times the Jain Ñātika denied it, and then went himself with a large following of Jain ascetics.

§73The gatekeeper stopped him too, and at his request announced him. Upāli had seats prepared in the hall of the middle gate, sat on the highest and finest seat, and only then had the Jain Ñātika admitted. Previously, when Upāli saw him coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would embrace him and sit him down. But today he said, “There are seats, sir. Please sit if you wish.”

“You’re mad, householder! You’re a moron! You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Similes of the testicles and the eyes: suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded. In the same way, you’ve been converted by the ascetic Gotama’s conversion trick!”

§74“Sir, this conversion trick is excellent. This conversion trick is lovely! If my loved ones, relatives and kin, were to be converted by this, it would be for their lasting welfare and happiness. So too for all the aristocrats, brahmins, peasants, and menials; so too for the whole world with its gods, Māras, and divinities. Well then, sir, I shall give you a simile.

§75Simile of the monkey and the dyer: once upon a time an old brahmin had a young wife who was pregnant. She asked him to buy a baby monkey from the market as a playmate for her child, and because of his love for her he did. Then she had him take it to Rattapāṇi the dyer, to be dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides. Rattapāṇi said, ‘Sir, this monkey can endure a dyeing, but not a pounding or a pressing.’ In the same way, the doctrine of the foolish Jains looks fine initially, for fools, not for the astute, but can’t endure being scrutinized or pressed. Some time later the brahmin took a new pair of garments to Rattapāṇi, who said, ‘Sir, this pair of garments can endure a dyeing, a pounding, and a pressing.’ In the same way, the doctrine of the Buddha looks fine initially, for the astute, not for fools, and it can endure being scrutinized and pressed.”

“Householder, the king and his retinue know you as a disciple of the Jain Ñātika. Whose disciple should we remember you as?”

Upāli’s Praise of the Buddha

§76Upāli rose from his seat, arranged his robe over one shoulder, raised his cupped palms in the direction of the Buddha, and said, “Well then, sir, hear whose disciple I am:

1. The attentive one, free of delusion, with hard-heartedness dissolved, victor in battle; untroubled and very even-minded, with the virtue of an elder and the wisdom of a saint, immaculate in the midst of it all: he is the Buddha, and I am his disciple.
2. He has no indecision, he’s content, joyful, he has spat out the world’s bait; he has completed the ascetic’s task, a man who bears his final body; beyond compare, stainless: he is the Buddha, and I am his disciple.
3. He’s free of doubt, skillful, a trainer, an excellent charioteer; supreme, with brilliant qualities, confident, his light shines forth; he has cut off conceit, he’s a hero: he is the Buddha, and I am his disciple.
4. The boss bull, immeasurable, profound, sagacious; the maker of sanctuary, knowledgeable, firm in principle and restrained; he has slipped his chains and is liberated: he is the Buddha, and I am his disciple.
5. He’s a giant, living remotely, he’s ended the fetters and is liberated; skilled in debate and cleansed, with banner lowered, desireless; tamed, and doesn’t proliferate: he is the Buddha, and I am his disciple.
6. The seventh seer, free of deceit, with three knowledges, attained to divinity, bathed, he knows philology, he’s tranquil, he understands what is known; Sakka the Able, Purindada the Firstgiver: he is the Buddha, and I am his disciple.
7. The Noble One, evolved, he has attained the goal and explains it; mindful, discerning, neither leaning forward nor pulling back, unstirred, attained to mastery: he is the Buddha, and I am his disciple.
8. Transcendent, he practices absorption, no inner thoughts arising, pure, independent and fearless; secluded, he has reached the peak, crossed over, he helps others across: he is the Buddha, and I am his disciple.
9. He’s peaceful, his wisdom is vast, with great wisdom, free of greed; the Realized One, the Holy One, unrivaled, unequaled, self-assured, and subtle: he is the Buddha, and I am his disciple.
10. He has cut off craving and is awakened, free of fuming, unsullied; a mighty spirit worthy of offerings, best of men, inestimable, grand, he has reached the peak of glory: he is the Buddha, and I am his disciple.”

§77“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?” “Simile of the garland: sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland. In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities. Who, sir, would not praise the praiseworthy?”

Unable to bear this honor paid to the Buddha, the Jain Ñātika spewed hot blood from his mouth there and then.

So I have heard. At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana. Then Puṇṇa the Koliyan, a cow votary (govatika), and the naked ascetic Seniya, a dog votary (kukkuravatika), went to the Buddha. Puṇṇa bowed and sat down to one side, while Seniya exchanged greetings before sitting down to one side curled up like a dog. §78

Puṇṇa said, “Sir, this naked ascetic Seniya the dog votary does a hard thing: he eats food placed on the ground. For a long time he has undertaken that observance to behave like a dog. Where will he be reborn in his next life?” “Enough, Puṇṇa, let it be. Don’t ask me that.” A second and a third time Puṇṇa asked.

§79“Clearly, Puṇṇa, I’m not getting through to you when I say: ‘Enough, Puṇṇa, let it be.’ Nevertheless, I will answer you.

When he said this, Seniya cried and burst out in tears. The Buddha said to Puṇṇa, “This is what I didn’t get through to you.” Seniya said, “Sir, I’m not crying because of what the Buddha said. But for a long time I have undertaken this observance to behave like a dog.

§80Sir, this Puṇṇa is a cow votary. For a long time he has undertaken that observance to behave like a cow. Where will he be reborn in his next life?” Three times the Buddha declined, and then answered: [… §80: the same answer for the cow observance …]

When he said this, Puṇṇa cried and burst out in tears. “Sir, I’m not crying because of what the Buddha said, but because for a long time I have undertaken this observance to behave like a cow. I am quite confident that the Buddha is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.” “Well then, Puṇṇa, listen and apply your mind well.

Four Kinds of Deeds

§81Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight:

1. Dark deeds with dark results: someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them, and they experience hurtful feelings that are absolutely painful, like the beings in hell.
2. Bright deeds with bright results: someone makes pleasing choices, is reborn in a pleasing world, and experiences pleasing feelings of absolute happiness, like the gods of universal beauty (subhakiṇha).
3. Dark and bright deeds with dark and bright results: someone makes both hurtful and pleasing choices, is reborn in a world that is both hurtful and pleasing, and experiences feelings that are a mixture of pleasure and pain, like humans, some gods, and some beings in the underworld.
4. Neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds: the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.

For the first three: this is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds (kammadāyāda). [… §81: this refrain written out after each of the first three …]”

Puṇṇa’s Refuge and Seniya’s Ordination

§82When he had spoken, Puṇṇa the Koliyan said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

And Seniya the naked ascetic said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Seniya, if someone formerly ordained in another sect wishes to take the going forth and ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the ordination. However, I recognize individual differences in this matter.” “Sir, if four months probation are required, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

And the naked ascetic Seniya received the going forth, the ordination in the Buddha’s presence. Not long after, living alone, withdrawn, diligent, keen, and resolute, Venerable Seniya soon realized the supreme culmination of the spiritual path in this very life. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Seniya became one of the perfected.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Prince Abhaya went up to the Jain ascetic of the Ñātika clan, bowed, and sat down to one side. The Jain Ñātika said to him: §83

“Come, prince, refute the ascetic Gotama’s doctrine. Then you will get a good reputation: ‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’ Go to him and say: ‘Sir, may the Realized One utter speech that is disliked by others?’

1. If he answers, ‘He may, prince,’ say: ‘So what then is the difference between you and an ordinary person? For even an ordinary person may utter speech that is disliked by others.’
2. If he answers, ‘He may not, prince,’ say: ‘So why then did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Devadatta was angry and upset with what you said.’

When you put this dilemma to him, he won’t be able to either spit it out or swallow it down. He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”

§84Abhaya went to the Buddha, but looking up at the sun he thought, “It’s too late to refute the Buddha’s doctrine today. I shall refute it in my own home tomorrow.” He invited the Buddha with three other monks for the next day’s meal, and the Buddha consented with silence. The next morning the Buddha went to Abhaya’s home, and Abhaya served and satisfied him with his own hands with delicious fresh and cooked foods.

Not Categorical

§85When the Buddha had eaten, Abhaya took a low seat and asked, “Sir, may the Realized One utter speech that is disliked by others?” “This matter is not categorical, prince.” “Then the Jains have lost in this, sir.” “But prince, why do you say that?” Then Abhaya told the Buddha all that had happened.

§86Now at that time a little baby boy was sitting in Prince Abhaya’s lap. “What do you think, prince? If, because of your negligence or his nursemaid’s negligence, your boy were to put a stick or stone in his mouth, what would you do?” “I’d try to take it out, sir. If that didn’t work, I’d cradle his head with my left hand and take it out using a hooked finger of my right hand, even if it drew blood. Why? Because I have sympathy for the boy.”

“In the same way, prince:

1. the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others;
2. he does not utter speech that he knows to be true and correct, but which is harmful and disliked by others;
3. he knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, but which is disliked by others;
4. he does not utter speech that he knows to be untrue, false, and pointless, but which is liked by others;
5. he does not utter speech that he knows to be true and correct, but which is harmful, even if it is liked by others;
6. he knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, and which is liked by others.

Why is that? Because the Realized One has sympathy for sentient beings.”

The Parts of a Chariot

§87“Sir, there are astute aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned. Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just strike you on the spot?”

“Well then, prince, I’ll ask you about this in return. Are you skilled in the various parts of a chariot?” “I am, sir.” “When they come to you and ask: ‘What’s the name of this chariot part?’, do you think beforehand how you’ll answer, or does the answer appear to you on the spot?” “Sir, I’m well-known as a charioteer skilled in a chariot’s parts. All the major and minor parts are well-known to me. The answer just appears to me on the spot.” “In the same way, when astute people come to see me with a question already planned, the answer just strikes me on the spot. Why? Because the Realized One has clearly penetrated the principle of the teachings (dhammadhātu), so that the answer just strikes him on the spot.”

When he had spoken, Prince Abhaya said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So Prince Abhaya went for refuge for life.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said, “Sir, how many feelings has the Buddha spoken of?” §88

“Chamberlain, the Buddha has spoken of three feelings: pleasant, painful, and neutral.” “Sir Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” For a second and a third time each repeated his view, but neither was able to persuade the other.

§89Venerable Ānanda heard this discussion and informed the Buddha. The Buddha said, “Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct. In different explanations I’ve spoken of:

1. two feelings
2. three feelings
3. five feelings
4. six feelings
5. eighteen feelings
6. thirty-six feelings
7. a hundred and eight feelings

I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. Simile of milk and water: but those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

Ten Ascending Pleasures

§90There are these five kinds of sensual stimulation: sights, sounds, smells, tastes, and touches that are likable, desirable, agreeable, pleasant, sensual, and arousing. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. [… §90: this refrain written out between each step …] The pleasures in ascending order:

1. sensual pleasure, from the five kinds of sensual stimulation;
2. the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected;
3. the second absorption, which has the rapture and bliss born of immersion;
4. the third absorption, meditating with equanimity, mindful and aware, experiencing bliss;
5. the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness;
6. the dimension of infinite space;
7. the dimension of infinite consciousness;
8. the dimension of nothingness;
9. the dimension of neither perception nor non-perception;
10. the cessation of perception and feeling (saññāvedayitanirodha).

Pleasure Wherever It Is Found

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā. The brahmins and householders of Sālā heard: “It seems the ascetic Gotama has arrived at Sālā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who can be trained, teacher of gods and humans, awakened, blessed.’ It’s good to see such perfected ones.” They went up to the Buddha; some bowed, some exchanged greetings, some held up their joined palms, some announced their name and clan, while some kept silent, and they sat down to one side. §92

§93“So, householders, is there any teacher you’re happy with, in whom you have acquired grounded faith?” “No, sir.” “Since you haven’t found a teacher you’re happy with, you should undertake and implement this sure bet teaching (apaṇṇaka dhamma). For when it is undertaken, it will be for your lasting welfare and happiness.

1. The Afterlife

§94There are some ascetics and brahmins who have this doctrine and view: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ And there are some whose doctrine directly contradicts this: ‘There is meaning in giving … there is an afterlife …’ Don’t these doctrines directly contradict each other?” “Yes, sir.”

§95“Consider those whose view is that there’s no meaning in giving, etc. You can expect that they will shun good conduct by way of body, speech, and mind, and undertake bad conduct, because they don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Since there actually is another world:

1. their view that there is no other world is wrong view (micchādiṭṭhi);
2. their thought that there is no other world is wrong purpose;
3. their speech that there is no other world is wrong speech;
4. in saying so they contradict those perfected ones who know the other world;
5. in persuading another they persuade them to accept an untrue teaching;
6. and on account of that they glorify themselves and put others down.

So they give up their former ethical conduct and are established in unethical conduct, and these many bad, unskillful qualities come to be with wrong view as condition.

§96Those whose view is that there is meaning in giving, etc. can be expected to shun bad conduct and undertake good conduct, because they see the drawbacks in unskillful qualities and the cleansing power of renunciation. Since there actually is another world, their view is right view, their thought right purpose, their speech right speech; they don’t contradict the perfected ones; they persuade others to accept a true teaching; and they don’t glorify themselves or put others down. So they give up their former unethical conduct and are established in ethical conduct, and these many skillful qualities come to be with right view as condition.

2. Effective Action

§97There are some ascetics and brahmins who have this doctrine and view (akiriyavāda): ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, no evil comes of that. If you were to go along the north bank giving and sacrificing, no merit comes of that. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ And there are some whose doctrine directly contradicts this (kiriyavāda).

§98–99[… §98–99: the same reasoning and the same two hands, with ‘effective action’ in place of ‘another world’ …]

3. Causality

§100There are some ascetics and brahmins who have this doctrine and view (ahetukavāda): ‘There is no cause or reason for the corruption of sentient beings; they are corrupted without cause or reason. There’s no cause or reason for their purification; they are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ And there are some whose doctrine directly contradicts this (hetuvāda).

§101–102[… §101–102: the same reasoning and the same two hands, with ‘causality’ in place of ‘another world’ …]

4. Formless States and 5. Cessation of Existence

§103There are some ascetics and brahmins who say: ‘There are no totally formless states of meditation’; and others who say: ‘There are.’ A sensible person reflects: ‘The first say so, but I have not seen that. The second say so, but I have not known that. Without knowing or seeing, it would not be appropriate for me to take one side and declare, “This is the only truth, anything else is futile.” If the first are correct, it is possible that it’s a sure bet I will be reborn among the gods who are formed and made of mind. If the second are correct, it is possible I will be reborn among the gods who are formless and made of perception. Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies. But those things don’t exist where it is totally formless.’ Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms.

§104There are some who say: ‘There is no such thing as the total cessation of continued existence’; and others who say: ‘There is.’ A sensible person reflects: ‘I have neither seen nor known either … If the first are correct, it is possible I will be reborn among the gods who are formless and made of perception. If the second are correct, it is possible that I will be fully extinguished in this very life. The view of the first is close to greed, yoking, relishing, attachment, and grasping. The view of the second is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’ Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives.

The Four Individuals

§105Householders, these four individuals are found in the world:

1. one who mortifies themselves, like the naked ascetic with his many austerities;
2. one who mortifies others, like a butcher, hunter, fisher, bandit, executioner, or jailer;
3. one who mortifies themselves and others, like an anointed king or well-to-do brahmin holding a great sacrifice, while his workers labor under threat, weeping;
4. one who mortifies neither themselves nor others, who lives without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

[… §105: the first three individuals described as in MN 51 …]

§106And what individual mortifies neither themselves nor others? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth. Having gone forth, they take up the noble spectrum of ethics, contentment, sense restraint, and mindfulness and situational awareness; frequenting a secluded lodging, they give up the five hindrances, enter and remain in the four absorptions, and extend the immersed mind toward the three knowledges.

When he had spoken, the brahmins and householders of Sālā said: “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

So the brahmins and householders of Sālā went for refuge for life.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā. Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Rāhula. Rāhula saw the Buddha coming, spread out a seat, and placed water for washing the feet. The Buddha sat down and washed his feet, and Rāhula bowed and sat down to one side. §107

The Pot of Water

§108Then the Buddha, leaving a little water in the pot, addressed Rāhula:

1. “Rāhula, do you see this little bit of water left in the pot?” “Yes, sir.” “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
2. Then, discarding what little water was left: “Do you see this little bit of water that was discarded?” “Yes, sir.” “That’s how the ascetic’s nature is discarded in those who are not ashamed to tell a deliberate lie.”
3. Then, turning the pot upside down: “Do you see how this pot is turned upside down?” “Yes, sir.” “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
4. Then, turning the pot right side up: “Do you see how this pot is vacant and hollow?” “Yes, sir.” “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

Simile of the royal bull elephant: suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk. So its rider thinks: ‘This royal bull elephant still protects its trunk. It has not yet given its life.’ But when it uses its trunk as well, its rider thinks: ‘It has given its life. Now there is nothing that royal bull elephant would not do.’ In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say. So you should train like this: ‘I will not tell a lie, even for a joke.’

The Mirror: Checking Deeds

§109Simile of the mirror: What do you think, Rāhula? What is the purpose of a mirror?” “It’s for checking your reflection, sir.” “In the same way, deeds of body, speech, and mind should be done only after repeated checking.

1. Before acting: when you want to act with the body, you should check on that same deed: ‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both? Is it unskillful, with suffering as its outcome and result?’ If it does, to the best of your ability, Rāhula, you should not do such a deed. But if it doesn’t, and is skillful, with happiness as its outcome and result, then you should do such a deed.
2. While acting: while you are acting with the body, you should check on that same act in the same way. If it leads to hurting, you should desist from such a deed. If not, you should continue doing it.
3. After acting: after you have acted with the body, you should check on that same act in the same way. If it led to hurting, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion, and having revealed it you should restrain yourself in future. If not, you should live in rapture and joy because of this, training day and night in skillful qualities.

§110[… §110: the same threefold checking for acts of speech …]

§111[… §111: the same for acts of mind, except that a harmful act of mind, once done, is not confessed but regarded with disgust …] For an act of mind already done that led to hurting, you should be horrified, repelled, and disgusted by that deed, and being repelled, restrain yourself in future.

That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. In the morning the Buddha robed up and, taking his bowl and robe, entered Sāvatthī for alms, and Venerable Rāhula followed behind him. §113

Then the Buddha looked back at Rāhula and said, “Rāhula, you should truly see any kind of form at all, past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form, with right understanding: ‘This is not mine, I am not this, this is not my self.’” “Only form, Blessed One? Only form, Holy One?” “Form, Rāhula, as well as feeling and perception and choices and consciousness.”

§114Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a tree, setting his body straight and bringing mindfulness to the present. Venerable Sāriputta saw him and said, “Rāhula, develop mindfulness of breathing. When it is developed and cultivated it’s very fruitful and beneficial.”

In the late afternoon Rāhula came out of retreat, went to the Buddha, and asked, “Sir, how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?”

The Five Elements

“Rāhula, each element may be interior or exterior. The interior element is anything internal, personal, of that nature, and appropriated. The interior and the exterior element are just that element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with that element, detaching the mind from it.

1. Earth (pathavīdhātu): anything hard and solid: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else hard and solid.
2. §115Water (āpodhātu): anything water or watery: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else watery.
3. §116Fire (tejodhātu): anything fire or fiery: that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else fiery.
4. §117Air (vāyodhātu): anything air or airy: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else airy.
5. §118Space (ākāsadhātu): anything space or spacious: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else spacious.

[… §114–118: the insight refrain written out in full for each element …]

Meditate Like the Elements

§119Rāhula, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. And likewise:

1. Earth: suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this;
2. Water: suppose they were to wash both clean and unclean things in the water. The water isn’t horrified, repelled, and disgusted;
3. Fire: suppose a fire were to burn both clean and unclean things. The fire isn’t horrified, repelled, and disgusted;
4. Wind: suppose the wind were to blow on both clean and unclean things. The wind isn’t horrified, repelled, and disgusted;
5. Space: just as space is not established anywhere.

§120Meditate:

1. on love (mettā), for then any ill will will be given up;
2. on compassion (karuṇā), for then any cruelty will be given up;
3. on rejoicing (muditā), for then any discontent will be given up;
4. on equanimity (upekkhā), for then any aversion will be given up;
5. on ugliness (asubha), for then any lust will be given up;
6. on impermanence (aniccasaññā), for then any conceit ‘I am’ will be given up.

Mindfulness of Breathing

§121Develop mindfulness of breathing (ānāpānassati). And how is it developed and cultivated to be very fruitful and beneficial? It’s when a mendicant, gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out:

1. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
2. Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
3. They practice like this: ‘I’ll breathe in and out experiencing the whole body.’
4. ‘I’ll breathe in and out stilling the physical process.’
5. ‘I’ll breathe in and out experiencing rapture.’
6. ‘I’ll breathe in and out experiencing bliss.’
7. ‘I’ll breathe in and out experiencing the mental process.’
8. ‘I’ll breathe in and out stilling the mental process.’
9. ‘I’ll breathe in and out experiencing the mind.’
10. ‘I’ll breathe in and out gladdening the mind.’
11. ‘I’ll breathe in and out immersing the mind in samādhi.’
12. ‘I’ll breathe in and out freeing the mind.’
13. ‘I’ll breathe in and out observing impermanence.’
14. ‘I’ll breathe in and out observing fading away.’
15. ‘I’ll breathe in and out observing cessation.’
16. ‘I’ll breathe in and out observing letting go.’

That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as Venerable Māluṅkyaputta was in private retreat this thought came to his mind: §122

“There are several convictions that the Buddha has left undeclared; he has set them aside and turned them down:

1. ‘The cosmos is eternal’;
2. ‘The cosmos is not eternal’;
3. ‘The cosmos is finite’;
4. ‘The cosmos is infinite’;
5. ‘The soul and the body are identical’;
6. ‘The soul and the body are different things’;
7. ‘A Realized One still exists after death’;
8. ‘A Realized One no longer exists after death’;
9. ‘A Realized One both still exists and no longer exists after death’;
10. ‘A Realized One neither still exists nor no longer exists after death.’

The Buddha does not explain these points to me. I don’t endorse that, and do not accept it. I’ll go and ask him. If he gives me a straight answer on any of these points, I will lead the spiritual life under him. If not, I shall resign the training and return to a lesser life.”

§123In the late afternoon he came out of retreat, went to the Buddha, and told him of his thoughts. §124“If the Buddha knows that the cosmos is eternal, please tell me. If you know that it is not eternal, tell me. If you don’t know whether it is eternal or not, then it is straightforward to simply say: ‘I neither know nor see.’ [… §124: the same demand for each of the other eight views …]”

Who Are You to Disavow?

§125“What, Māluṅkyaputta, did I ever say to you: ‘Come, lead the spiritual life under me, and I will declare these things to you’?” “No, sir.” “Or did you ever say to me: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?” “No, sir.” “In that case, you futile man, who are you and what do you disavow?

The Poisoned Arrow

§126Suppose someone were to say: ‘I will not lead the spiritual life under the Buddha until he declares to me that the cosmos is eternal … or that after death a realized one neither still exists nor no longer exists.’ That would still remain undeclared by the Realized One, and meanwhile that individual would die.

Suppose a man was struck by an arrow thickly smeared with poison. His friends and colleagues, relatives and kin would get a surgeon to treat him. But the man would say: ‘I won’t extract this arrow as long as I don’t know:

1. whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial;
2. his name and clan;
3. whether he’s tall, short, or medium;
4. whether his skin is black, brown, or dingy;
5. whether he comes from such-and-such village, town, or city;
6. whether the bow that wounded me was straight or recurved;
7. whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;
8. whether the shaft is made from a bush or a plantation tree;
9. whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;
10. whether the shaft was bound with sinews of a cow, a buffalo, a black lion, or an ape;
11. whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’

That man would still not have learned these things, and meanwhile he’d die. In the same way, if someone refuses the spiritual life until the Buddha declares these things, they would remain undeclared by the Realized One, and meanwhile that individual would die.

Declared and Undeclared

§127It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of the spiritual life; nor if there were the view ‘the cosmos is not eternal’. When there is either view, there is rebirth, old age, and death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate. [… §127: the same for each of the other pairs …]

§128So, Māluṅkyaputta, you should remember what I have not declared as undeclared, and what I have declared as declared. The ten views above I have not declared. And why not? Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to:

1. disillusionment
2. dispassion
3. cessation
4. peace
5. insight
6. awakening
7. extinguishment

And what have I declared? ‘This is suffering’; ‘this is the origin of suffering’; ‘this is the cessation of suffering’; ‘this is the practice that leads to the cessation of suffering.’ And why? Because these are beneficial and relevant to the fundamentals of the spiritual life, and lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. So you should remember what I have not declared as undeclared, and what I have declared as declared.”

That is what the Buddha said. Satisfied, Venerable Māluṅkyaputta approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he asked the mendicants, “Do you remember the five lower fetters taught by me?” Venerable Māluṅkyaputta said, “Sir, I remember them as follows: substantialist view (sakkāyadiṭṭhi), doubt (vicikicchā), misapprehension of precepts and observances (sīlabbataparāmāsa), sensual desire (kāmacchanda), and ill will (byāpāda).” §129

“Who on earth do you remember being taught the five lower fetters in that way? Wouldn’t the wanderers of other religions fault you using the simile of the infant?

1. A little baby doesn’t even have a concept of ‘substantial reality’, so how could substantialist view possibly arise in them? Yet the underlying tendency to it still lies within them.
2. They don’t even have a concept of ‘teachings’, so how could doubt about the teachings arise? Yet the underlying tendency to doubt still lies within them.
3. They don’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances arise? Yet the underlying tendency to it still lies within them.
4. They don’t even have a concept of ‘sensual pleasures’, so how could desire for them arise? Yet the underlying tendency to sensual desire still lies within them.
5. They don’t even have a concept of ‘sentient beings’, so how could ill will for them arise? Yet the underlying tendency to ill will still lies within them.”

Then Venerable Ānanda said, “Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the five lower fetters.” “Well then, Ānanda, listen and apply your mind well.”

The Ordinary Person and the Noble Disciple

§130“Ānanda, take an unlearned ordinary person who has not seen the noble ones or true persons, and is neither skilled nor trained in their teaching. Their heart is overcome and mired in substantialist view, and they don’t truly understand the escape from it when it has arisen. That view is entrenched in them, not eliminated: it is a lower fetter. [… §130: the same for doubt, precepts and observances, sensual desire, and ill will …]

§131But a learned noble disciple has seen the noble ones and true persons, and is skilled and trained in their teaching. Their heart is not overcome and mired in substantialist view, and they truly understand the escape from it. That view, along with any underlying tendency to it, is given up in them. [… §131: the same for the other four …]

The Heartwood and the Ganges

§132There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give them up without relying on that path and practice.

Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood; but it is possible after cutting through them. In the same way, it is possible to know and see and give up the five lower fetters by relying on that path and practice.

Suppose the Ganges River was full to the brim so a crow could drink from it. Along comes a feeble person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore.’ But they’re not able to do so. In the same way, when the Dhamma is taught for the cessation of substantial reality, those whose mind does not leap forth, gain confidence, settle down, and become decided should be regarded as like that feeble person. But a strong person who thinks the same is able to do so; and those whose mind leaps forth, gains confidence, settles down, and becomes decided should be regarded as like that strong person.

The Path for Giving Up the Lower Fetters

§133And what is the path and the practice for giving up the five lower fetters? It’s when a mendicant, due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts, quite secluded from sensual pleasures, enters and remains in the first absorption. They contemplate the phenomena there, included in form, feeling, perception, choices, and consciousness, as:

1. impermanent
2. suffering
3. diseased
4. a boil
5. a dart
6. gloom
7. an affliction
8. alien
9. breaking apart
10. empty
11. not-self

They turn their mind away from those things, and apply it to the element free of death: ‘This is peaceful; this is sublime: the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that, they attain the ending of defilements. If they don’t, then with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation; they are extinguished there, not liable to return from that world. This is the path and the practice for giving up the five lower fetters.

The same holds when the base is any of these, except that in the formless dimensions only feeling, perception, choices, and consciousness are contemplated: [… §133: the same contemplation and outcome repeated for each base …]

1. the first absorption
2. the second absorption
3. the third absorption
4. the fourth absorption
5. the dimension of infinite space
6. the dimension of infinite consciousness
7. the dimension of nothingness

“Sir, if this is the path and the practice for giving up the five lower fetters, how then are some mendicants here released in heart (cetovimutti) while others are released by wisdom (paññāvimutti)?” “In that case, I say it is the disparity of their faculties.”

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants, I eat my food in one sitting per day. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day, and you’ll find the same.” §134

Venerable Bhaddāli said, “Sir, I’m not going to attempt to eat my food in one sitting per day. For when eating once a day I might feel remorse and regret.” “Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat. Eating this way, too, you will sustain yourself.” “Sir, I’m not going to attempt to eat that way, either.” Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not attempt to keep it. And for the whole of that three months he would not see the Buddha face to face, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.

Bhaddāli Admits His Mistake

§135At that time several mendicants were making a robe for the Buddha, thinking that when the three months of the rains residence had passed he would set out wandering. Bhaddāli went to them, and they said, “Reverend Bhaddāli, this robe is being made for the Buddha. Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.” He went to the Buddha and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down, I announced I would not attempt to keep it. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Indeed, Bhaddāli, you made a mistake. And you didn’t realize that these at Sāvatthī would know you as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions:

1. the Buddha, who is staying in Sāvatthī;
2. the several monks who have commenced the rains retreat in Sāvatthī;
3. the several nuns who have commenced the rains retreat there;
4. the several laymen who reside there;
5. the several laywomen who reside there;
6. the several ascetics and brahmins of various other religions who have commenced the rains retreat there, who would know you as ‘one of the senior disciples of Gotama’ who doesn’t fulfill the training.

§136Simile of the bridge over the mud: what do you think, Bhaddāli? Suppose I was to say to a mendicant of any of these kinds: ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?

1. one freed both ways (ubhatobhāgavimutta)
2. one freed by wisdom (paññāvimutta)
3. a direct witness (kāyasakkhī)
4. one attained to view (diṭṭhippatta)
5. one freed by faith (saddhāvimutta)
6. a follower of teachings (dhammānusārī)
7. a follower by faith (saddhānusārī)

“No, sir.” “At that time were you any of these?” “No, sir.” “Weren’t you vacuous, hollow, and mistaken?” “Yes, sir. I made a mistake …” “Indeed, Bhaddāli, you made a mistake. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Fulfilling and Not Fulfilling the Training

§137Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging: a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves. Being reprimanded in this way, they don’t realize any superhuman distinction. Why is that? Because that’s how it is when someone doesn’t fulfill the training.

§138But take a mendicant who does fulfill the training and frequents a secluded lodging. While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible companions, by deities, or by themselves. Not being reprimanded, they realize a superhuman distinction. Quite secluded from sensual pleasures, they enter and remain in the first absorption. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

§139They enter the second, third, and fourth absorptions, and extend the mind toward the three knowledges. [… §138–139: the refrain written out after each absorption and each knowledge …]

Why Some Monks Are Pressured

§140Then Bhaddāli asked, “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him, but don’t similarly punish another?”

1. §141“Take a monk who is a frequent offender with many offenses who dodges the issue. When admonished, he distracts the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’ The monks say: ‘It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.
2. A frequent offender who falls in line when admonished: the monks say, ‘It’d be good to examine him so that this issue is quickly settled.’
3. §142An occasional offender who dodges the issue: they examine him so that the issue is not quickly settled.
4. §143An occasional offender who falls in line: they settle the issue quickly.
5. §144A monk who gets by with mere faith and fondness: the monks say, ‘Suppose we punish him, repeatedly pressuring him; no, let him not lose what little faith and fondness he has!’ Simile of the one-eyed man: suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘Let them not lose the one eye that they have!’

This is the cause, this is the reason why they punish some monk, repeatedly pressuring him, and don’t similarly punish another.”

Why Training Rules Increase

§145“What is the cause, sir, why there used to be fewer training rules but more enlightened mendicants, and these days there are more training rules and fewer enlightened mendicants?”

§146“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The Teacher does not lay down training rules for disciples as long as certain defiling influences (āsavaṭṭhāniyā dhammā) have not appeared in the Saṅgha. And they don’t appear until the Saṅgha has attained:

1. a great size
2. an abundance of material support
3. fame
4. learning
5. seniority

When the Saṅgha has attained these things, such defiling influences appear, and the Teacher lays down training rules to protect against them.

There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt. Do you remember that, Bhaddāli?” “No, sir.” “What do you believe the reason for that is?” “Sir, it’s surely because for a long time now I haven’t fulfilled the training.” “That’s not the only reason, Bhaddāli. Rather, for a long time I have encompassed your mind and known: ‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’ Still, I shall teach the exposition on the simile of the thoroughbred colt.

The Thoroughbred Colt

§147Simile of the thoroughbred colt: suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. Next he makes it get used to wearing the harness; then to walking in procession, circling, prancing, galloping, charging, the protocols and customs of court, and the very best speed, fleetness, and camaraderie. At each stage there are some twists, ducks, and dodges, and with regular practice they are extinguished. Then the horse trainer rewards it with a grooming and a rub down. A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.

In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What ten? It’s when a mendicant has an adept’s:

1. right view
2. right purpose
3. right speech
4. right action
5. right livelihood
6. right effort
7. right mindfulness
8. right immersion
9. right knowledge
10. right freedom

A mendicant with these ten qualities is the supreme field of merit for the world.”

That is what the Buddha said. Satisfied, Venerable Bhaddāli approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa. After his almsround he went to a certain forest grove for the day’s meditation and sat at the root of a certain tree. Venerable Udāyī also went to that forest grove after his almsround and sat at the root of a certain tree. Then as Udāyī was in private retreat this thought came to his mind: “The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!” §148

Udāyī’s Gratitude

§149In the late afternoon he went to the Buddha, told him this, and said: “For we used to eat at dusk, at daybreak, and at the wrong time of day. But then there came a time when the Buddha said, ‘Please, mendicants, give up that meal at the wrong time of day.’ At that, sir, we became sad and upset, ‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up!’ But when we considered our fondness and respect for the Buddha, and our sense of conscience and prudence, we gave it up. Then we ate at dusk and daybreak. But then the Buddha said, ‘Please, mendicants, give up that meal at the wrong time of night.’ At that, sir, we became sad and upset, ‘But that’s considered the more delicious of the two meals.’ Once a certain person got some soup during the day. He said, ‘Come, let’s set this aside; we’ll enjoy it together this evening.’ Nearly all meals are prepared at night, only a few in the day. But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.

In the past, mendicants went wandering for alms in the dark of the night. They:

1. walked into a swamp;
2. fell into a sewer;
3. collided with a thorn bush;
4. collided with a sleeping cow;
5. encountered youths escaping a crime or on their way to commit one;
6. were invited by a lady to commit a lewd act.

Once I was wandering for alms in the dark of the night. A woman washing a pot saw me by a flash of lightning. Startled, she cried out, ‘Woe is me! It’s a damn goblin!’ I said to her, ‘Sister, I am no goblin. I’m a mendicant waiting for alms.’ ‘Die, mendicant’s father! Die, mendicant’s mother! Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’ Recollecting that, I thought, ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!’”

Strong Bonds and Weak Bonds

§150“This is exactly what happens when some futile people are told by me to give something up. They say, ‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness toward me and toward the mendicants who want to train. For them, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

1. The quail: suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed. Would it be right to say that, for that quail, that vine is weak, feeble, rotten, and insubstantial? “No, sir. For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.” So too with those futile people.
2. §151The royal bull elephant: but when some gentlemen are told by me to give something up, they say, ‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up?’ They give it up, and they don’t nurse bitterness. Having given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial. Suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants. For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.
3. §152The poor man: suppose there was a poor man, with few possessions and little wealth. He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch; a single pot for storing grain; and a single wifey, none of them the best sort. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal. He’d think, ‘The ascetic life is so very pleasant! If only I could go forth.’ But he’s not able to give up his hovel, his couch, his pot, or his wifey in order to go forth. For that man, they are a strong, firm, stout bond and a heavy yoke. So too with those futile people.
4. §153The rich householder: suppose there was a rich householder or householder’s child, affluent, and wealthy, with a vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants. He’d see such a mendicant and think likewise, and he is able to give it all up in order to go forth. For that householder, those bonds are weak, feeble, rotten, and insubstantial. So too with those gentlemen.

Four Individuals

§154Udāyī, these four individuals are found in the world. Each is practicing to give up and let go of attachments (upadhi):

1. as they do so, memories and thoughts connected with attachments beset them. They tolerate them and don’t give them up, dispel them, eliminate them, and obliterate them. I call this individual ‘fettered’, not ‘detached’;
2. such memories and thoughts beset them. They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them. I also call this individual ‘fettered’, not ‘detached’;
3. such memories and thoughts beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, then they quickly give up those thoughts. Simile of the iron cauldron: suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate. I also call this individual ‘fettered’, not ‘detached’;
4. understanding that attachment is the root of suffering, they are freed with the ending of attachments. I call this individual ‘detached’, not ‘fettered’.

Why is that? Because I understand the disparity of faculties as it applies to each individual. [… §154: this reason written out after each of the four …]

Pleasure to Be Feared and Not Feared

§155Udāyī, these are the five kinds of sensual stimulation: sights, sounds, smells, tastes, and touches that are likable, desirable, agreeable, pleasant, sensual, and arousing. The pleasure and happiness that arise from these is called sensual pleasure, a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

Take a mendicant who, quite secluded from sensual pleasures, enters and remains in the first absorption … second … third … fourth absorption. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.

The Perturbable and the Imperturbable

§156The first absorption belongs to the perturbable (iñjita), I say. And what there belongs to the perturbable? Whatever placing of the mind and keeping it connected has not ceased there. The second absorption belongs to the perturbable: whatever rapture and bliss has not ceased there. The third absorption belongs to the perturbable: whatever bliss with equanimity has not ceased there. The fourth absorption belongs to the imperturbable (aniñjita), I say.

The first absorption is not enough, I say: give it up, go beyond it. And what goes beyond it? Each of the following goes beyond the one before, and each in turn is not enough: [… §156: this refrain written out at each step …]

1. the first absorption;
2. the second absorption;
3. the third absorption;
4. the fourth absorption;
5. the dimension of infinite space;
6. the dimension of infinite consciousness;
7. the dimension of nothingness;
8. the dimension of neither perception nor non-perception;
9. the cessation of perception and feeling, which goes beyond it.

That is what the Buddha said. Satisfied, Venerable Udāyī approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Cātumā in a myrobalan grove. Now at that time five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. And the visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket. §157

Simile of the fishermen: the Buddha said to Venerable Ānanda, “Ānanda, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” Ānanda told him what had happened. “Well then, Ānanda, in my name tell those mendicants that the Teacher summons them.” When they had come and sat down, the Buddha asked them the same, and then said: “Go away, mendicants, I dismiss you. You are not to stay in my presence.” “Yes, sir.” They set their lodgings in order and left, taking their bowls and robes.

The Seedlings and the Calf

§158Now at that time the Sakyans of Cātumā were sitting together at the town hall on some business. Seeing those mendicants coming, they asked where they were going, and when told, they said, “Well then, venerables, sit here for an hour. Hopefully we’ll be able to restore the Buddha’s confidence.” They went to the Buddha and said:

“May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past! There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.

1. Simile of the seedlings: if young seedlings don’t get water they may change and fall apart;
2. Simile of the calf: if a young calf doesn’t see its mother it may change and fall apart;

in the same way, if these junior mendicants don’t get to see the Buddha they may change and fall apart.”

§159Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and pleaded in the same words with the same two similes. [… §159: Sahampati’s plea, word for word the same as the Sakyans’ …]

Sāriputta and Moggallāna

§160The Sakyans of Cātumā and the divinity Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf. Then Venerable Mahāmoggallāna addressed the mendicants, “Get up, reverends, and pick up your bowls and robes. The Buddha’s confidence has been restored.” They went to the Buddha and sat down to one side.

The Buddha said to Venerable Sāriputta, “Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” “Sir, I thought this: ‘The Buddha has dismissed the mendicant Saṅgha. Now he will remain passive, dwelling in blissful meditation in this life, and so will we.’” “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”

Then he asked Venerable Mahāmoggallāna the same. “Sir, I thought this: ‘Now he will remain passive, dwelling in blissful meditation in this life. Meanwhile, Venerable Sāriputta and I shall lead the mendicant Saṅgha.’” “Good, good, Moggallāna! For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.”

Four Dangers in the Water

§161Then the Buddha said to the mendicants: “Mendicants, when you go into the water you should anticipate four dangers: the dangers of waves, gharials (kumbhīla), whirlpools, and sharks. In the same way, an individual gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers.

In each case a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ [… §162–165: this opening written out for each danger …]

1. §162The danger of waves (ūmi): when they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as laypeople, we advised and instructed others. And now these mendicants, who you’d think were our children or grandchildren, imagine they can advise and instruct us!’ They resign the training and return to a lesser life. ‘Danger of waves’ is a term for anger and distress (kodhūpāyāsa).
2. §163The danger of gharials: their companions instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘Formerly, as laypeople, we used to eat what we wanted, allowable or not, at the right time and the wrong time. And these faithful householders give us delicious food at the wrong time of day. But these guys imagine they can gag our mouths!’ They resign the training. ‘Danger of gharials’ is a term for gluttony (odarikatta).
3. §164The danger of whirlpools (āvaṭṭa): they enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves in the same way. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit.’ They resign the training. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.
4. §165The danger of sharks (susukā): they enter a village for alms unguarded, and there they see a lady scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. ‘Danger of sharks’ is a term for ladies.

These are the four dangers that an individual gone forth from the lay life to homelessness in this teaching and training should anticipate.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the grove of flame-of-the-forest trees. Now at that time several very well-known gentlemen had gone forth out of faith in the Buddha’s name: the venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Kuṇḍadhāna, Revata, Ānanda, and others. §166

The Buddha was sitting in the open, surrounded by the mendicant Saṅgha, and asked about those gentlemen: “Mendicants, I trust they’re satisfied with the spiritual life?” The mendicants kept silent. A second and a third time he asked, and they kept silent.

§167Then it occurred to the Buddha, “Why don’t I question just those gentlemen?” He said, “Anuruddha and friends, I hope you’re satisfied with the spiritual life?” “Indeed, sir, we are.” “Good, good, Anuruddha and friends! It’s appropriate for gentlemen like yourselves to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, with pristine black hair, you could have enjoyed sensual pleasures; yet you have gone forth. But you didn’t go forth:

1. to escape a summons by a king
2. to escape a summons for a bandit
3. because you were in debt
4. because you were in fear
5. in order to make a living

Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. Hopefully I can make an end to this entire mass of suffering’?” “Yes, sir.”

“But when a gentleman has gone forth like this, what should he do? Take someone who doesn’t achieve the rapture and bliss secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by:

1. desire
2. ill will
3. dullness and drowsiness
4. restlessness and remorse
5. doubt
6. discontent
7. sloth

Someone who does achieve that rapture and bliss, or something more peaceful, is not occupied by these.

The Realized One and the Defilements

§168Is this what you think of me? ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some, avoids some, and dispels some.’” “No sir. We think that he has given them up, and that’s why he does so.”

“Good, good! The Realized One has given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way the Realized One has given up the defilements.

What do you think? What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there’?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning.”

“The Realized One does not declare such things for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.

How Each Follower Lives at Ease

Take a monk who hears: ‘The monk named so-and-so has passed away. The Buddha has declared that he was enlightened.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That’s how a monk lives at ease.

1. §169A monk hearing of a deceased monk who was enlightened; who, with the ending of the five lower fetters, was reborn spontaneously, to be extinguished there, not liable to return from that world; who, with the ending of three fetters and the weakening of greed, hate, and delusion, is a once-returner, coming back to this world once only; or who, with the ending of three fetters, is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
2. §170A nun hearing of a deceased nun at the same four levels.
3. §171A layman hearing of a deceased layman who is a non-returner, a once-returner, or a stream-enterer.
4. §172A laywoman hearing of a deceased laywoman who is a non-returner, a once-returner, or a stream-enterer.

[… §169–172: the full passage written out for each of the fourteen cases …]

That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time a wilderness mendicant of boorish behavior named Gulissāni had come down to the midst of the Saṅgha on some business. There Venerable Sāriputta spoke to the mendicants about Gulissāni: §173

“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’ That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. [… §173: this reproach written out after each of the eighteen qualities …]

Eighteen Qualities of the Wilderness Monk

A wilderness monk:

1. should have respect and reverence for his spiritual companions;
2. should be careful where he sits, thinking: ‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat’;
3. should know even the supplementary regulations (abhisamācārika);
4. shouldn’t enter the village too early or return too late in the day;
5. shouldn’t have relations with families before or after the meal (otherwise some will say: ‘He must be used to wandering about at the wrong time in the wilderness’);
6. shouldn’t be restless and fickle (anuddhata, acapala);
7. shouldn’t be scurrilous and loose-tongued;
8. should be easy to admonish, with good friends;
9. should guard the sense doors;
10. should eat in moderation;
11. should be committed to wakefulness;
12. should be energetic;
13. should be mindful;
14. should have immersion;
15. should be wise;
16. should make an effort in regards to the teaching and training (abhidhamma, abhivinaya), for there are those who will question a wilderness monk about them;
17. should practice meditation to realize the peaceful liberations that are formless, transcending form, for there are those who will question him about them;
18. should practice meditation to realize the superhuman state (uttari manussadhamma), for there are those who will question him about it; if he is stumped, some will say: ‘What’s the point of his staying in the wilderness, since he doesn’t know the goal for which he went forth?’

For Wilderness and Village Monks Alike

When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him, “Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live within a village as well?”

“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live within a village.”

So I have heard. At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants. There he addressed the mendicants: “Mendicants, I abstain from eating at night. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should never eat at night, and you’ll find the same.” Traveling stage by stage, he arrived at a town of the Kāsis named Kīṭāgiri, and stayed there. §174

§175Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri. Several mendicants went to them and urged them likewise to abstain from eating at night. They replied, “Reverends, we eat at dusk, at daybreak, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is apparent in the present to chase after what takes effect over time?” Unable to persuade them, the mendicants told the Buddha.

§176The Buddha had them summoned and asked whether this was true. “Yes, sir.”

Feelings That Make Unskillful Qualities Grow or Decline

§177“Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences, pleasurable, painful, or neutral, their unskillful qualities decline and their skillful qualities grow?” “No, sir.” “Haven’t you known me to teach the Dhamma like this:

1. ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline;
2. when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow;
3. when someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline;
4. when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow;
5. when someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline;
6. when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?”

“Yes, sir.”

§178“Good, mendicants! Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?” “No, sir.” “But I have known this with wisdom, and that’s why I say: ‘You should give up this kind of pleasant feeling.’ And because I have known that when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow, I say: ‘You should enter and remain in that kind of pleasant feeling.’

§179–180[… §179–180: the same for painful and for neutral feeling …]

Work to Do With Diligence

§181Mendicants, I don’t say that all mendicants still have work to do with diligence, nor that none do. Mendicants who are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment, don’t have work to do with diligence. They’ve done their work with diligence; they’re incapable of being negligent. But trainees, who haven’t achieved their heart’s desire but live aspiring to the supreme sanctuary from the yoke, still have work to do with diligence. Why? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life.’

§182Mendicants, these seven individuals are found in the world:

1. One freed both ways (ubhatobhāgavimutta): they have direct meditative experience of the peaceful liberations that are formless, transcending form, and having seen with wisdom, their defilements have come to an end. No work to do with diligence.
2. One freed by wisdom (paññāvimutta): they don’t have direct meditative experience of those liberations, but having seen with wisdom, their defilements have come to an end. No work to do with diligence.
3. A direct witness (kāyasakkhī): they have direct meditative experience of those liberations, and some of their defilements have come to an end. Still work to do.
4. One attained to view (diṭṭhippatta): they don’t have that experience, some of their defilements have come to an end, and they have clearly seen and contemplated with wisdom the teaching and training proclaimed by the Realized One. Still work to do.
5. One freed by faith (saddhāvimutta): they don’t have that experience, some of their defilements have come to an end, and their faith is settled, rooted, and planted in the Realized One. Still work to do.
6. A follower of teachings (dhammānusārī): they don’t have that experience, their defilements have not come to an end, but they accept the teachings after deliberating them with a degree of wisdom, and have the faculties of faith, energy, mindfulness, immersion, and wisdom. Still work to do.
7. A follower by faith (saddhānusārī): they don’t have that experience, their defilements have not come to an end, but they have a degree of faith and fondness for the Realized One, and have the faculties of faith, energy, mindfulness, immersion, and wisdom. Still work to do.

[… §182: the reason written out in full for each of the five who still have work to do …]

Gradual Training

§183Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice. It’s when someone in whom faith has arisen:

1. approaches a teacher
2. pays homage
3. actively listens
4. hears the teachings
5. remembers the teachings
6. examines their meaning
7. accepts them after deliberation
8. enthusiasm springs up
9. they make an attempt
10. they weigh up
11. they strive
12. striving, they directly realize the ultimate truth, and see it with penetrating wisdom

Mendicants, there has not been that faith, nor any of these steps. You’re on a bad path, mendicants! You’re practicing the wrong way! How far these futile men have strayed from this teaching and training!

The Faithful Disciple

§184There is an exposition in four statements, which a sensible person would quickly understand when it is recited. I shall recite it for you.” “Sir, who are we next to those who understand the teaching?” “Even with a teacher who values things of the flesh, is an heir in things of the flesh, who lives caught up in things of the flesh, you wouldn’t get into such haggling: ‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from things of the flesh?

For a faithful disciple who is practicing to fathom the Teacher’s instructions:

1. this is in line with the teaching: ‘The Buddha is my Teacher, I am his disciple. The Buddha knows, I do not know’;
2. the Teacher’s instructions are nourishing and nutritious;
3. this is in line with the teaching: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by human strength, energy, and vigor.’

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the wanderer Vacchagotta was residing in the Single Lotus monastery for the wanderers (Ekapuṇḍarīka). In the morning the Buddha entered Vesālī for alms, and thought, “It’s too early to wander for alms in Vesālī. Why don’t I visit the wanderer Vacchagotta?” §185

Vacchagotta saw the Buddha coming and said, “Let the Blessed One come, sir! Welcome to the Blessed One! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, a seat is ready.” The Buddha sat down, while Vacchagotta took a low seat and said:

“Sir, I have heard this: ‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth?” “Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

The Three Knowledges

§186“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him?” “‘The ascetic Gotama has the three knowledges (tevijja).’ Answering like this you would repeat what I have said, and there would be no legitimate grounds for rebuttal and criticism. For, Vaccha:

1. whenever I want, I recollect my many kinds of past lives, one, two, three rebirths … many eons of the world contracting and expanding: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else …’; and so I recollect my many kinds of past lives, with features and details;
2. whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place, and I understand how they pass on according to their deeds;
3. I have realized the undefiled freedom of heart and freedom by wisdom, and I live having realized it with my own insight in this very life due to the ending of defilements.

‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me.”

Laypeople and Ājīvakas

1. “Worthy Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?” “No, Vaccha.”
2. “But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?” “There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that.”
3. “Are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?” “No, Vaccha.”
4. “But are there any Ājīvaka ascetics who go to heaven when the body breaks up?” “Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.”

“In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.” “Yes, Vaccha, that sectarian fold is empty even of the chance to go to heaven.”

That is what the Buddha said. Satisfied, the wanderer Vacchagotta approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Vacchagotta went up to the Buddha, exchanged greetings, sat down to one side, and asked: §187

§188“Worthy Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” So he asked about each of the ten views, and each time the Buddha replied the same:

[… §188: the question and reply written out for each of the ten …]

The Drawback of Convictions

§189“Worthy Gotama, when asked these ten questions, you say: ‘That’s not my view.’ Seeing what drawback do you avoid all these convictions?” “Each of these ten convictions is:

1. the thicket of views
2. the desert of views
3. the twist of views
4. the dodge of views
5. the fetter of views
6. beset with suffering
7. distress
8. anguish
9. and fever

They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Seeing this drawback I avoid all these convictions.”

“But does the worthy Gotama have any convictions at all?” “A Realized One has done away with convictions. For a Realized One has seen:

1. ‘Such is form, such is the origin of form, such is the disappearance of form;
2. such is feeling, its origin, its disappearance;
3. such is perception, its origin, its disappearance;
4. such are choices, their origin, their disappearance;
5. such is consciousness, its origin, its disappearance.’

That’s why a Realized One is freed by not grasping, with the ending, fading away, cessation, giving up, and letting go of all conceiving, all churning, and all I-making, mine-making, or underlying tendency to conceit, I say.”

“It Doesn’t Apply”

§190“But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?”

1. “‘They’re reborn’ doesn’t apply, Vaccha.”
2. “Well then, are they not reborn?” “‘They’re not reborn’ doesn’t apply.”
3. “Well then, are they both reborn and not reborn?” “That doesn’t apply.”
4. “Well then, are they neither reborn nor not reborn?” “That doesn’t apply either.”

“Worthy Gotama, I fail to understand this point; I’ve fallen into confusion. And I’ve now lost even the clarity I had from previous discussions with you.” “No wonder you don’t understand, Vaccha, no wonder you’re confused. For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s hard for you to understand, since you have a different view, creed, and belief, and another discipline and denomination.

The Quenched Fire

§191Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like. Suppose a fire was burning in front of you. Would you know: ‘This fire is burning in front of me’?” “Yes, I would.” “Suppose they were to ask you what that fire depends on to burn. How would you answer?” “I would answer that it burns in dependence on grass and logs as fuel.” “Suppose that fire was extinguished. Would you know: ‘This fire in front of me is quenched’?” “Yes, I would.” “Suppose they were to ask you: ‘This fire that is quenched: in what direction did it go, east, south, west, or north?’ How would you answer?” “It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”

§192“In the same way, Vaccha, any form by which a Realized One might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘both’, ‘neither’: none of these apply. [… §192: the same for feeling, perception, choices, and consciousness …]”

When he said this, Vacchagotta said: “Worthy Gotama, suppose there was a large sal tree not far from a town or village. And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off, until it was pure and consolidated in the core. In the same way, the worthy Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, pure, and consolidated in the core. “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So the wanderer Vacchagotta went for refuge for life.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the wanderer Vacchagotta went up to the Buddha, exchanged greetings, sat down to one side, and said, “For a long time I have had discussions with the worthy Gotama. Please teach me in brief what is skillful and what is unskillful.” “Vaccha, I can teach you what is skillful and what is unskillful in brief or in detail. Still, let me do so in brief. Listen and apply your mind well, I will speak.” §193

The Skillful and the Unskillful

§194“Greed is unskillful, contentment is skillful. Hate is unskillful, love is skillful. Delusion is unskillful, understanding is skillful. So there are these three unskillful things and three that are skillful.

Killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful. Refraining from killing, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view: these things are skillful. So there are these ten unskillful things and ten that are skillful.

When a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.”

The Path Complete in Every Respect

§195“Leaving aside the worthy Gotama, is there even a single disciple of Worthy Gotama who is:

1. a monk who has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements?
2. a nun who has done the same?
3. a layman, white-clothed and chaste, who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?
4. a layman, white-clothed, enjoying sensual pleasures, following instructions, and responding to advice, who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?
5. a laywoman, white-clothed and chaste, who is a non-returner in the same way?
6. a laywoman, white-clothed, enjoying sensual pleasures, who has gone beyond doubt regarding the Teacher’s instruction?”

To each question the Buddha answered, “There are not just one hundred such disciples of mine, Vaccha, or two or three or four or five hundred, but many more than that.” [… §195: this answer written out for each of the six …]

§196“If the worthy Gotama was the only one to succeed in this teaching, not any monks, nuns, laymen, or laywomen, then this spiritual path would be incomplete in that respect. But because all of these have succeeded in this teaching, this spiritual path is complete in that respect.

§197Simile of the Ganges: just as the Ganges River slants, slopes, and inclines toward the ocean, and keeps pressing into the ocean, in the same way Worthy Gotama’s assembly, with both laypeople and renunciates, slants, slopes, and inclines toward extinguishment, and keeps pressing upon extinguishment. “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

“Vaccha, if someone formerly ordained in another sect wishes to take the going forth in this teaching and training, they must spend four months on probation. However, I recognize individual differences in this matter.” “Sir, if four months probation are required in such a case, I’ll spend four years on probation.” And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence.

Serenity, Discernment, and Six Realizations

§198Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said, “Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee. Please teach me further.” “Well then, Vaccha, further develop two things: serenity (samatha) and discernment (vipassanā). When you have further developed these two things, they’ll lead to the penetration of many elements. As far as you want, you will be capable of realizing these things, since each and every one is within range:

1. Psychic power: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.’
2. Clairaudience: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’
3. Knowing others’ minds: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind:
   1. mind with greed as “mind with greed”
   2. mind without greed
   3. mind with hate
   4. mind without hate
   5. mind with delusion
   6. mind without delusion
   7. constricted mind
   8. scattered mind
   9. expansive mind
   10. unexpansive mind
   11. mind that is not supreme
   12. mind that is supreme
   13. mind immersed in samādhi
   14. mind not immersed in samādhi
   15. freed mind
   16. unfreed mind’
4. Recollection of past lives: ‘May I recollect many kinds of past lives: one, two, three … many eons of the world contracting and expanding … May I recollect my many past lives, with features and details.’
5. Clairvoyance: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn, inferior and superior, beautiful and ugly, in a good place or a bad place, and understand how sentient beings pass on according to their deeds.’
6. The ending of defilements: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’”

Vacchagotta Becomes Perfected

§199And then Venerable Vacchagotta approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha before leaving. Then, living alone, withdrawn, diligent, keen, and resolute, he soon realized the supreme culmination of the spiritual path in this very life. Not long after his ordination, Venerable Vacchagotta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ And Venerable Vacchagotta became one of the perfected.

§200Now at that time several mendicants were going to see the Buddha. Vacchagotta saw them coming off in the distance and said, “Well then, reverends, in my name please bow with your head to the Buddha’s feet and say: ‘Sir, the mendicant Vacchagotta bows with his head to your feet and says, “I have served the Blessed One! I have served the Holy One!”’” They did so.

The Buddha said, “I’ve already encompassed Vacchagotta’s mind and understood that he has the three knowledges, and is very mighty and powerful. And deities also told me about this.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave. Then the wanderer Dīghanakha went up to the Buddha, exchanged greetings, stood to one side, and said, “Worthy Gotama, this is my doctrine and view: ‘Nothing is acceptable to me.’” §201

“This view of yours, Aggivessana: is that acceptable to you?” “If I were to accept this view, worthy Gotama, it would make no difference, it would make no difference!” “Well, Aggivessana, there are many more in the world who say, ‘It would make no difference!’ But they don’t give up that view, and they grasp another view. And there are a scant few in the world who say the same and give up that view by not grasping another view.

Three Views

There are some ascetics and brahmins who have this doctrine and view:

1. ‘Everything is acceptable to me’: that view is close to greed, bondage, approving, attachment, and grasping;
2. ‘Nothing is acceptable to me’: that view is far from greed, bondage, approving, attachment, and grasping;
3. ‘Some things are acceptable to me and some things are not’: their view of what is acceptable is close to greed …; their view of what is not acceptable is far from greed ….

§202When the Buddha had described the second view, Dīghanakha said, “Worthy Gotama commends my conviction! He recommends my conviction!”

Giving Up Views by Not Grasping Another

§203“When it comes to the view of those to whom everything is acceptable, a sensible person reflects like this: ‘Suppose I were to obstinately stick to this view and insist, “This is the only truth, anything else is futile.” Then I’d argue with two individuals: an ascetic or brahmin to whom nothing is acceptable, and one to whom some things are acceptable and some are not. And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go.

§204[… §204: the same reflection for the other two views …]

The Body and the Three Feelings

§205Aggivessana, this body is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as:

1. impermanent
2. suffering
3. diseased
4. a boil
5. a dart
6. gloom
7. an affliction
8. alien
9. breaking apart
10. empty
11. not-self